Michael Wynn's Occult Reference Library
THE CELESTIAL

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k his presents from one subject and give them to another. to these words the holy one responded:'aleph, aleph! thou shalt be the first of all letters and my unity shall be symbolized only by thee. in all conceptions and ideas human or divine, in every act and deed begun, carried on and completed, in all of them shalt thou be the first, the beginning."therefore did the holy one make the letters of the celestial alphabet capitals, and those of the earthly, small each corresponding to one another. and so was the beginning of the hebrew alphabet. we now move on to the law of manifestation, or rather the process in which manifestation occurred. we understand according to the legend of the birth of the hebrew alphabet that aleph is the beginning of all thought conceived, and all thought beyond c

1 10 INITIATION CEREMONY

e and sword before altar. hiereus: heg: whence comest thou? kerux: i come from between the pillars and i seek the light of the hidden knowledge in the name of adonai. hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

n the green earthly roads are mirrored the white and shining paths of heaven^ then the problem started on p. 234, whether the on. form bigr arose out of iringr by aphoeresis and syncope, now finds a solution approaching to certainty. heimdallr dwells in himinbiorg on the quaking roost (bifrost, the rainbow, which is the bridge or path by which the gods descend from heaven to earth. the rainbow is the celestial ring, as the galaxy is the celestial road, and heimdallr keeper of that road, heimdallr is etgr= iring, walking the earth and translated to the skies; now we compreliend, why there lived among the nations many a various tale of eriksgcda, iringesvjec, iringesstrdza, and was shifted now to one and now to the otlier celestial phenomenon. iring, through inwaring, borders on ehurffrung t

3 8 INITIATION CEREMONY

useful and good. but these are mysteries which are evoked in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the

un's motion through the zodiac. these signs being further arranged in the arms of the cross according to the four elements with the sun in the center, represent that luminary as the center of the the 30th path of the sepher yetzirah. which answereth unto the letter resh is called the collecting intelligence, and it is so called because from it astrologers deduce the judgement of the stars, and of the celestial signs, and the perfections of their science according to the rules of their revolutions. it is therefore, the reflection of the sphere of the sun, and the path connecting yesod with hod, foundation with splendor. hierophant, theoricus and hegemon come to west of altar. hiero: before you upon the altar is the 19th key of the tarot which symbolically resumes these ideas. the sun has 12

a of solomon. on the tree of life it embraces nine of the sephiroth, exclusive of kether. yesod and malkuth form the triangle below, the former the apex the latter the base. like the caduceus it further represents the 3 elements of water, air and fire. the crescent is the water which is above the firmament; the circle is the firmament and the triangle the consuming fire below, which is opposed to the celestial fire symbolized by the upper part of the caduceus. heg: places admission badge aside and leads theoricus to hierophant and then returns to his place. hiereus: heg: rise and face inwards towards the altar. hiero (rising and facing inwards to the altar) before you is represented the symbolism of the garden of eden. at the summit are the supernal sephiroth summed up and contained in aim

4 7 INITIATION CEREMONY

hemic symbol of the planet venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar, that alone of the shells is the serpent nogah found in holiness, and he is called the bilanx of justice. why then is he called the external or false splendor? because he indeed uniteth the paths but comprehendeth not the sephiroth. nevertheless he is also the celestial serpent of wisdom. but the serpent of temptation is the serpent of the tree of knowledge of good and evil and not that of the tree of life. hiero: resumes his seat. heg: leads practicus to hiereus. hiereus (indicating tablet) this is the so-called qabalah of nine chambers. in it the letters are classed together, according to the similarity of their numbers. thus, in one chamber you w

, even leviathan, the crooked serpent. but between the devastated garden and the supernal eden, tetragrammaton elohim placed the letters of the name and the flaming sword, that the uppermost part of the tree of life might not be involved in the fall of adam. and thence was it necessary that the second adam should come to restore all things and that the first adam had been extended on the cross of the celestial rivers, so the son should be crucified on the cross of the infernal rivers in daath. yet to do this he must descend unto the lowest first even unto malkuth and be born of her. the grade of philosophus is referred unto the sephira netzach and the 27th, 28th, and 29th paths are bound thereto. the sign of the grade is given by raising the arms above the head making with the thumbs and f

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ment. you may wish to chant as you go. if you are working in a group, or if this is a circle for a more formal ritual, you may wish to add god/goddess-power forms as an interspersed chant, with the voices of the group ebbing and rising in waves. you may wish to welcome the archangels, or guardians of the four watchtowers at the four compass points as you cast your circle (the archangels represent the celestial beings that feature in the cosmologies of the three main religions of the western world -christianity, judaism and islam. for more information, see pages 200 and 236. alternatively, you may wish to call upon powerful goddess forms: isis, ishtar, cerridwen, innana, shakti, yoruba, danu, kali and aine, protect, empower and inspire this magical endeavour. you can embellish the casting c

el you want. you can also use angels in the four quarters to invoke protection in less formal magick by lighting candles in the four quarters when you feel afraid or alone. i have also seen michael listed as archangel of the dawn and east, but i think he is better placed as archangel of the sun in the south. if you feel uncertain, simply refer to each guardian as archangel of the north, etc, then the celestial being can reveal itself in the form that is right for you. the angelic colours i have given vary slightly from the elemental ones and if you are carrying out a personal angelic ritual of protection or meditating on the archangels, you can use the archangel colours for your candles. some practitioners do not greet the guardians of the watchtowers at all, but instead light each element

wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel a

ch are known to witches as the lesser sabbats, is one of the four great fire festivals that are major rites in the wiccan and neo-pagan calendar, as they were to the celts. it is interesting to note that the wheel of the year is mirrored almost exactly in the medicine wheel, or circle of power, that is central to all the magick of the native american indians. the spokes of the medicine wheel link the celestial, human and natural cycles. the medicine wheel was made of stones and could be created wherever a tribe camped. some were 90 feet in diameter, but research suggests that some were much smaller and were placed around ceremonial tepees to be used not only by the shaman but also by anyone seeking a spiritual path. depicted around the wheels are totem, or power, animals, representing each

n harvest, held from 31 july to 2 august in the northern hemisphere. christianised as lammas('loaf mass, the day on which loaves of bread were baked from the first grain harvest and placed on the altar to symbolise the first fruits. mabon: the second celtic harvest festival of the autumn equinox, around 22 september. medicine wheel: a concept central to all native american magick. the wheels link the celestial, human and natural cycles. also known as the circle of power. morphic resonance: the spreading of goodwill and positivity, through magick and good deeds, to increase the benign energies of the earth and cosmos. mother goddess: the giver of all life and fertility and mother of the animals, worshipped by huntergatherer societies since paleolithic times. in the shamanic religions in sib

ABRAMELIN2

dom; the which alone would be nothing worth were they not mingled with the foundation of the sacred ministry, whence later arose the mixed qabalah. the arts are principally twelve. four in number, 3, 5, 7, 9, among the numbers in the mixed qabalah. the second is the most perfect one, the which operateth by sign and visions. two of the even numbers, namely 6 and 2, which operate with the stars and the celestial courses which we call astronomy. three consisteth in the metals, and 2 in the planets.3 as to all these arts, the which be conjoined and mingled together: the sacred magic 44 with the sacred qabalah; both he who maketh use of these same, either alone, or mingled with other things which be in no way from the qabalah; and he who seeketh to exercise himself in performing operations with

; the cause of which is that the deceit and fraud of the demon can never appear where the divine wisdom is. furthermore, the most certain mark of their falsity is the election of certain days; since there be those which god hath expressly commanded to sanctify, we can freely operate on all other days, and at all times. and whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters,13 pay no attention thereto, because herein is a very great sin14 hidden, and a deceit of the demon; it being one of his many methods of endeavouring to confound the true wisdom of the lord with evil matters. because this true wisdom of the lord can operate and perform its effects every day, and at any moment and second. the gates of his grace are daily

begin (whether it be light or dark, black or white, and until it bath passed its elevation25 its day lasteth until it riseth anew, and after that it hath set its night endureth; so that as well in the days of the sun as in those of the moon and of the others, the days of all the planets be mingled, only that one commenceth sooner than another, according to which nature they be mingled together in the celestial signs. now it is requisite that i should tell unto you what be the planetary hours! know then that each planet hath only an hour during the which it is very powerful, being over you and above your head, that is to say when it is in the meridian. then, naturally, will sometimes arrive the hours of two planets together and beginning at the same moment; they then produce an effect accor

ADDTLS

erpendicular is called linea dei, the line of god the father and son, the patris filiique, macroprosopus and microprosopus combined. for these 4 vertical lines resemble 4 mighty pillars each divided into twain by a light line shewing this forth; the father himself, in the absence of the line. and in its presence shewing the son. as a foresaid the central points of these 4 great crosses do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then, the linea spiritus sancti coincides with the zodiacal belt wherein is the path of the a who is the administrant of the m of life, and the lord of the d of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the cente

he tarot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pillars of severity and of mercy are quadrupled, i.e. there are five pillars instead of three pillars. the same scheme is therefore, applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in these four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. 30 that is, between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch towers, and therein is their dominion limited on

as well as in the heavens, is in the spaces between the 4 pillars. 30 that is, between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch towers, and therein is their dominion limited on either side by the sephirotic pillars, and having the great central cross of each tablet coinciding with one of the 4 tiphareth points in the celestial heavens. therefore, even in the small squares into which each tablet is divided, each represents a vast area of dominion, having the correlation thereof in the universe, in the planets, in our b, in the fixed stars, and even in man, in animals, vegetables, and minerals. therefore do the 4 perpendicular or vertical lines of the 4 crosses represent 4 great currents of force passing bet

in the planets, in our b, in the fixed stars, and even in man, in animals, vegetables, and minerals. therefore do the 4 perpendicular or vertical lines of the 4 crosses represent 4 great currents of force passing between north above and south below, intersecting the tiphareth points and thus affirmng the existence of the hidden central pillar of the tree of life, forming the axis of the sphere of the celestial heavens. therefore are these lines which are vertical called linea dei patris filiique, as manifesting that central column wherein are kether and tiphareth, macroprosopus and microprosopus. the calvary cross of 10 squares which are in each of the 4 lesser angles of each tablet are attributed unto the action of the m through the 10 sephiroth herein. this cross of 10 squares is the adm

ALEISTER CROWLEY ACROSS THE GULF

goddess, he shall burn in hell visibly before all men for a thousand years; and that flame shall never be put out. there is such an one in her temple in memphis, for i page 12 gulf.txt saw it with these eyes. there he burns and writhes and shrieks on the cold marble floor; and there he shall burn till his time expire, and he sink to that more dreadful hell below the west. but i drank thereof, and the celestial dew stood shining on my skin, and a coolness ineffable thrilled through me; whereat they all rejoiced, and obeyed the voice of the goddess that i had declared unto them. now then was i alway alone with that veiled one, and i must enter most fully into that secret period of my life. for, despite its ending, which hath put many wise men to shame, it was to me even as an eternity of rap

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

before it. the mad arab was either keeping a sacred secret, or found human language inadequate to the task of describing what other initiates in similar systems have expressed in the vague abstractions of the truly illuminated, likening the experience to an lsd trip. the "incantations of the gates" follow, and are probably meant to accompany the preceding chapter, being prayers proper to each of the celestial gates. the "conjuration of the fire god" follows this, and resembles the others in its mixture of greek and sumerian phrases. it should be noted here that wherever a sumerian phrases. it should be noted here that wherever a sumerian phrase appears in the original ms. we have kept it as it is, untranslated, as we expect the mad arab would have wanted it. quite possibly, even he did no

alm is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the earth, which zones were known to the chaldeans, and to the ancient races that preceded them among the lost temples of ur. know that these zones are governed by the celestial spirits, and that passage may be had by the priest through those lands that border on the unzoned wastes beyond. know that, when walking thus through the sea of spheres, he should leave his watcher behind that it may guard his body and his property, lest he be slain unawares and must wander throughout eternity among the dark spaces between stars, or else be devoured by the wrathful i

ALEISTER CROWLEY LIBER CHANOKH

be thou a window of comfort unto me! move and appear! unveil the mysteries of your creation, be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of e of b in the tablet of b. the princess of the shining flame, the rose of the palace of fire. the forty-eight keys or calls 32 mark well! these first 18 calls are in reality 19; that is, 19 in the celestial orders; but with us the first table hath no call, and can have no call, seeing that it is of the godhead.15 thus, then, with us hath it the number 0, though with them that of 1 (even as the first key of the rota hath the number 0) after this follow the calls or keys of the thirty aires of thyrs: which are in substance similar, though, in the name of the thyrs, diversified. the titles

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

have exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. they lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to he top of an exceeding high mountain and shew him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams" dr. j. g. frazer "the golden bough "so far, therefore, as the public profession of magic has been one of the roads by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader

arts and flashes through all the depths of the universe; hear thou the voice of the fire "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts or light, and standing on the shoulders of the horse, then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" this passage- combined with several others- is paraphased in poetry by aleister crowley in his "tannhauser "and when "invoking often" thou shalt see tha

ALEISTER CROWLEY EQ I 1

last is this augoeides invocation" the book this book is divided into four parts: 160 10 "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which po

ALEISTER CROWLEY EQUINOX EQ I 2 2

t pass by "hierophant" let the neophyte now advance by the straight and narrow way which inclineth neither to the right hand nor to the left "hiereus and hegemon" whence comest thou "kerux (for neophyte: i am come from between the pillars and seek for the hidden light of occult science "hierophant" but the great angel sandalphon answered and said "i am the reconciler for the earth and the soul of the celestial therein. equally is form invisible in total darkness and in blinding light" the hiereus and hegemon return to their seats, whilst the hierophant and neophyte remain, both facing the altar. here the "hierophant" confers on the neophyte the secrets and mysteries of the grade; and explains to him the symbolism of the temple as follows "the three portals facing from the east are the gate

of brass, and says "this is the serpent nehushtan, which moses made 'and he set it upon a pole- that is, he twined it about the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah (seraphim, fiery serpents) or severity, and the waters of chesed or mercy. this serpent is also a type of christ the reconciler, also it is known as nogah amongst the shells, and the celestial serpent of wisdom 'but the serpent of the temptation was the serpent of the tree of the knowledge of good and of evil, and not the serpent of the tree of life" illustration on page 278 approximated below_ aries_ gemini_ taurus aquarius cancer scorpio leo_ virgo_ libra_ sagittarius_ capricorn_ pisces_ diagram 38. the calvary cross of twelve squares. illustration on page 278 described

ricornus (the devil) so hath jesus to pass through the wilderness tempted by satan. but sagittarius the archer is a bi- corporate sign, the centaur, the man and the horse combined. recall what was said unto thee in the passage of the 31st path of fire leading into the 3= 8 of practicus 'also there is the vision of the fire-flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery and clothed with gold, or naked, and shooting from the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols into the form of the lion.'27 for thus wilt thou cleave upwards by the path of hb:samekh, through the sixth sephira unto the path of hb:tet answering unto leo, the lion, the reco

ALEISTER CROWLEY EQUINOX EQ I 2

hending that intelligible with extended mind; for the intelligible is the flower of mind "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion- zoroaster. the most important of the psychological results of my experiments seem to me to lie in (alpha. i devoted much pains to obtaining this effect a

ALEISTER CROWLEY EQUINOX EQ I 3 2

th in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flame with the flashing lightning of mine eye, ever rushing forward in the splendour of the daily glorified r, giving life to every creature that treadeth upon the earth. if i say come up upon the mountains, the celestial waters shall flow at my word; 13 see tablet of earth. 14 the four elemental tablets. 15 se "liber o" the equinox, vol. i. no. 2. for i am r incarnate, khephra created in the flesh! i am the living image of my father tmu, lord of the city of the sun! the god who commands in in my mouth: the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my li

as i rose from the firmament of waters; my throne is set on high; my light is in the firmament of nu! i am the centre and the shrine: i am the silence and the eternal light: beneath my feet they rage, the angry crocodiles; the dragons of death; the eaters of the wicked. but i repress their wrath: for i am hoor-po-krat-ist, the lotus-throned lord of silence. if i said: come up upon the mountains, the celestial waters would flow at my word and the celestial fires flame forth. for i am r enshrouded: khephra unmanifest to men; i am my father hoor, the might of the avenger: and my mother asi, the veiled one: eternal wisdom in eternal beauty. therefore i say unto thee: bring me unto thine abode in the silence unutterable, wisdom: all-light, all power! hoor-po-krat-ist! thou nameless child of th

might of the avenger: and my mother asi, the veiled one: eternal wisdom in eternal beauty. therefore i say unto thee: bring me unto thine abode in the silence unutterable, wisdom: all-light, all power! hoor-po-krat-ist! thou nameless child of the eternities! bring me to thee, that i may be defended in this work of art. 274 thou, the centre and the silence! light shrouded in darkness is thy name! the celestial fire is thy father! thy mother the celestial sea! thou art the equilibrium of the all, and thou art lord against the face of the dwellers within the waters! bring me, i say, bring me to thine abode of silence: that i may go invisible: so that every spirit created, and every soul of man and beast; and every thing of sight and sense, and every spell and scourge of god, may see me not n

dges the great gulf between the two highest grades of the second order, as it is written "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion"(to be continued" 280 79 on this occasion the abramelin demons appeared as misty forms filling the whole house with a pernicious aura, which was still no

ALEISTER CROWLEY EQUINOX EQ I 4 2

ost every master of note, from sankaracharya down to agamya paramahamsa, insisting on the maintenance to the letter of the rules of yama and niyama, that is absolute chastity in body and mind amongst their pupils.289 now p. proved that the strict letter of the law of chastity had no more to do with the ultimate success of attainment than refusing to work on a sabbath had to do with a free pass to the celestial regions, unless every act of chastity was computed and performed in a magical manner, each act becoming as it were a link in one great chain, a formula in one great operation, an operation not leading to chastity, the symbol, but beyond chastity to the essence itself- namely the atman- adonai. further he proved to his own satisfaction that, though absolute chastity might mean salvati

only by the quickened mind of some hasheesh-glorified esoteric. again, it may be that the doctrine of the metempsychosis was first communicated to pythagoras by theban priests; but the astonishing illustration which hasheesh would contribute to 265 this tenet should not be overlooked in our attempt to assign its first suggestion and succeeding spread to their proper causes. i looked, and lo! all the celestial hemisphere was one terrific brazen bell, which rocked upon some invisible adamantine pivot in the infinitudes above. when i cam it was voiceless, but i soon knew how it was to sound. my feet were quickly chained fast to the top of heaven, and, swinging with my head downward, i became its tongue. still more mightily swayed that frightful bell, and now, tremendously crashing, my head s

e infinite sweetness, the love merciful; the pure innocence of the eternal equi-balanced. they were like crystalline drops of dew falling on a perfect rock of carrara marble; eyes that looked upon you and created you holy; eyes clearer than the clearest rivulet, more beautiful than the most royal amethyst; eyes that illuminated the darkest corner of hell; eyes that set the fashion to the stars of the celestial vault of heaven; eyes that were but the imperfect mirror of the soul behind. such was the ten-years-old ljubov of the goodly countenance. when, later on, the usual legend grew around her, it was said that wolves had once entered the village, in the midst of 296 winter, starved to madness, and had begun eating two cows in their shed, when little ljubov chanced upon them and was discov

ALEISTER CROWLEY EQUINOX EQ I 6 2

ll the kin of breath. i come from the sequestered state; my birth is from the house of death["he advances to altar" hail! ye twin hawks high pinnacled that watch upon the universe! ye that the beir of god beheld! that bore it onwards, ministers of peace within the house of wrath, servants of him that cometh forth at dawn with many-coloured lights, mounting from underneath the north, the shrine of the celestial heights["at altar" 58 he is in me, and i in him! mine is the crystal radiance that filleth aether to the brim wherein all stars and suns may dance. i am the beautiful and glad, rejoicing in the golden day. i am the spirit silken-clad that fareth on the fiery way. i have escaped from him, whose eyes are closed at eventide, and wise to drag thee to the house of wrong- i am armed! i am

rine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightning of mine eye, ever rushing forward in the splendour of the daily glorified ra, giving my life to the dwellers of earth. if i say "come up upon the mountains" the celestial waters shall flow at my word; for i am ra incarnate, kephra created in the flesh! 102 i am the image of my father tmu, lord of the city of the sun! the god who commands is in my mouth; the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself, like that of ptah wh

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ntricate inter-relation between the sun and the planets, between the planets and the evolving forms upon them, between the forms themselves in ever descending importance demonstrates nothing more than the exquisite interdependence of all existences, then much will have been achieved. another fact which must also be brought out is the close relationship between all these evolutions of nature, from the celestial sun down to the humblest violet via the deva evolution which acts as the transmitting transmuting force throughout the system. lastly, all work with fire. fire internal, inherent and latent; fire radiatory and emanative; fire generated, assimilated and radiated; fire vivifying stimulating, and destroying; fire transmitted, reflected, and absorbed; fire, the basis of all life; fire, t

ALICE A BAILEY05 THE LIGHT OF THE SOUL

oot substance. 49. the man who can discriminate between the soul and the spirit achieves supremacy over all conditions and becomes omniscient. 50. by a passionless attitude towards this attainment and towards all soul-powers, the one who is free from the seeds of bondage, attains the condition of isolated unity. 51. there should be entire rejection of all allurements from all forms of being, even the celestial, for the recurrence of evil contacts remains possible. 52. intuitive knowledge is developed through the use of the discriminative faculty when there is- 132- the light of the soul copyright 1998 lucis trust one-pointed concentration upon moments and their continuous succession. 53. from this intuitive knowledge is born the capacity to distinguish (between all beings) and to cognize t

gained are seen as having in them the "seeds of bondage" and therefore with them the true yogin does not concern himself. at will and in service he will perceive that which is needed; at will and in service he will employ the occult powers, but he himself remains detached, and freed from all karmic limitations. 51. there should be entire rejection of all allurements from all forms of being, even the celestial, for the recurrence of evil contacts remains possible. rama prasad's translation is illuminating and should be quoted here. it runs as follows "when the presiding deities invite, there should be no attachment and no smile of satisfaction, contact with the undesirable being again possible" and dvivedi's interpretation gives still another angle "there should be entire distinction of pl

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

n be sure, did the wise men of earlier times make these momentous decisions. annie besant tells us that "he is always born at the winter solstice, after the shortest day in the year, at the midnight of the 24th december when the sign virgo is rising above the horizon; born as this sign is rising, he is born always of a virgin, and she remains a virgin after she has given birth to her sun-child as the celestial virgo remains unchanged and unsullied when the sun comes forth from her in the heavens. weak, feeble as an infant is he, born when the days are shortest and the nights are longest."43 it is also interesting to remember that "the venerable bede,44 writing in the early part of the eighth century, says that `the ancient people of the anglian nation, by which he means the pagan english b

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

r. the strength of these vibrations depends upon the closeness of the connection and the accuracy of the alignment between any particular heavenly man and his prototype (cosmic fire, 1052) the seven sisters, the pleiades references in the secret doctrine 1 "the pleiades are the supposed wives of the seven rishis of the great bear. they are also the nurses of the god of war, mars, the commander of the celestial armies (ii. 579) 2 "the pleiades are the central group of the system of sidereal astronomy. a. they are found in the neck of the bull, the constellation taurus. b. they are therefore in the milky way. c. they are thus considered (alcyone, in particular) as the central point around which our universe of fixed stars revolves (ii. 582) 3 "the number seven is closely connected with the o

e closely allied (181) 7 "mercury, mars and the earth are closely allied with these three (venus, jupiter and saturn (299) the planet mercury references in the secret doctrine 1 "mercury is just beginning to get out of a state of obscuration. a. mercury has no satellite. b. mercury is a septenary chain (i. 188. 189) 2 "mercury is far older than the earth (i. 180) 3 "mercury is called the first of the celestial gods, the god hermes. to which god is attributed the invention of and the first initiation of men into magic. mercury is budh, wisdom, enlightenment or `reawakening' in the divine science (i. 513) 4 "mercury is the lord of wisdom (ii. 31) 5 "mercury is still more occult and mysterious than venus. it is: a. identical with mithra- 390- a treatise on the seven rays- volume iii: esoteric

ALICE BAILEY THE LABOURS OF HERCULES

ed in symbolism. scorpio is 'the monster of darkness, who stings to death, and yet preserves and reproduces, symbolizing not only generation but regeneration. as the latter it is aquila, the eagle, the bird of the sun which has conquered the dark side of scorpio (that adversary that can drag man down lower than the beasts, but when transmuted is the eagle of light, which can exalt above the gods" the celestial ship of the north. vol. i (e. v. straiton. the "eye of the bull" in taurus, the magnificent fixed star, aldebaran, is one of the reasons why this constellation is regarded as conferring illumination. in ancient days it was called the leading star of the heavens, and taurus has always been connected with light and, therefore, with christ, who proclaimed himself as the light of the wor

symbol of earthly and of heavenly love, of both spiritual aspiration and of carnal desire, and is fittingly, therefore, the ruler of this sign. she is, above everything else, love, the creator of beauty and rhythm and unity. the bull and the cow together represent creation, and so taurus and venus are closely linked. the following is of interest "the bull or cow is the symbol of this sign, and in the celestial chart it will be observed that the little group of stars called pleiades are represented just at the shoulder of the bull. now, in egyptian sculpture, or painting, the pleiades are sometimes represented by the figure of a dove with wings outspread over the bull's saddle. the dove as we remember, is the bird sacred to venus, and as the pleiades are part of the constellation taurus and

read "jesus gives to peter. the keys to the two principal gates of the zodiac, which are the two solsticial points, the zodiacal signs cancer and capricorn, called the gates of the sun. through cancer, or the 'gate of man, the soul descends upon earth (to unite with the body, which is its spiritual death. through capricorn, the 'gate [86] of the gods, it reascends to heaven (e. valentia straiton, the celestial ship of the north vol. ii, p. 206. in the zodiac of denderah, the sign cancer is represented by a beetle, called in egypt, the scarab. the word "scarab" means "only begotten; it stands, therefore, for birth into incarnation, or, in relation to the aspirant, for the new birth. the month of june, in ancient egypt was called "meore, which again means rebirth, and thus both the sign and

ate of the sun through which souls were said to descend from their heavenly home to earth, just as at the winter solstice in december, they were said to return to their heavenly or celestial home, the constellation capricorn, the other gate of the sun. capricorn was the sign from which sungods were said to the born at the winter solstice and made sacred to the sons of light (e. valentia straiton, the celestial ship of the north, vol. ii, p. 205- 53- the labours of hercules symbols the astrological symbol for the sign cancer has no relation at all to the crab. it is composed of two "asses" tails, and these again link up the gospel story with the story of the manger. in connection with the birth of jesus two asses appear, the one on which the virgin rode down to bethlehem, prior to the birth

which constitute the twelve signs of the zodiac, and from which they are named. the astrological zodiac proper, however, is an imaginary circle passing around the earth in the plane of the ecliptic, its first point being called aries, 0 degrees. it is divided into twelve equal parts called 'signs of the zodiac, each containing thirty degrees of space, and on it is measured the right ascension of the celestial bodies. the movable or natural zodiac is a succession of constellations forming a belt of 47 degrees in width, lying north and south of the ecliptic" glossary of the celestial ship of the north. walter h. sampson gives us a very simple explanation of the imaginary belt. he says "the zodiac, properly speaking, is that belt of the heavens through which passes the apparent path of the s

BASIL VALENTINE TWELVE KEYS

or our metallic seed among the elements. it need not be sought so far back. if you can only rectify the mercury, sulphur, and salt (understand, those of the sages) until the metallic spirit and body are inseparably joined together by means of the metallic soul, you thereby firmly rivet the chain of love, and prepare the palace for the coronation. these things represent a liquid key, comparable to the celestial influence, and a dry water joined to the terrestrial substance: all which are one thing, derived from three, and two, and one. if you understand this, you have already attained our magistery. then you must join the husband and wife together that each may feed upon the other s flesh and blood, and that so they may propagate their species a thousandfold. though i would fain reveal this

generated will be nourished with its own flesh and blood, and will complete its course of development when the moon has changed for the eighth time if thou repeat this process again and again, thou shalt see children s children, and the offspring of thy body shall fill the world. when phoebus had thus spoken, he winged his flight heavenward. in the morning the knight arose and did the bidding of the celestial messenger, and god gave to him and to his wife many children, who twelve keys of basil valentine 69 of 95 inherited their father s glory, wealth, and knightly honours from generation to generation. if you are wise, my son, you will find the interpretation of my parable. if you do not understand it, ascribe the blame not to me, but to your own ignorance. i may not express myself more

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

e generally believed to be the spirits of past monks who have rejected their buddhist vows; the life story of tsiu marpo, who is a might demon, will attest to this. once they are tamed, might demons are assigned as the protectors of temples, sanctuaries, and monasteries. 6. gods (tib. lha; skt. deva: this class of beings does not really fit in with the other "demons" gods, as discussed above, are the celestial beings that inhabit the heavenly realm; they are white in color. the use of the term in this study will refer exclusively to this type of being in order to remain uniform. the words "deity" and "divinity" have thus provided suitable umbrella terms for all manner of supernatural beings. it is important to note that the tibetan word lha is far more convoluted in use. textual sources te

BLAVATSKY H P ANTHROPOGENESIS

ad wings to express his attendance upon the sun in its course; and he was called the nuntis, or sun-wolf "solaris luminis particeps" he was the leader of and the evocator of souls, the "great magician" and the hierophant. virgil depicts him as taking "his wand to evoke from orcus the souls plunged therein- tum virgam capit, hac animas ille evocat orco (see also the 21st fargard of the vendidad on the celestial militia) he is the golden-coloured mercury, the[[chrusophaes hermes] whom the hierophants forbade to name. he is symbolised in grecian mythology by one of the dogs (vigilance, which watch over the celestial flock (occult wisdom, or hermes anubis, or again agathodaemon. he is the argus watching over the earth, and which the latter mistakes for the sun itself. it is through the interce

the earth turns upon itself in the form of a circle; that some are on top, the others below. that there are some countries which are lightened, whilst others are in darkness; these have the day, when for the former it is night; and there are countries in which it is constantly day, or in which at least the night continues only some instants (zohar iii, fol. 10a "qabbalah" p. 139[[vol. 2, page] 29 the celestial governors of humanity. gets all its vital forces, life, and powers through the medium of the seven planetary dhyanis from the spirit of the sun. they are his messengers of light and life "like each of the seven regions of the earth, each of the seven* firstborn (the primordial human groups) receives its light and life from its own especial dhyani- spiritually, and from the palace (ho

foundation. the position which the constellation of draco at one time occupied showed that the great serpent was the ruler of the night. this constellation was formerly at the very centre of the heavens, and is so extensive that it was called the great dragon. its body spreads over seven signs of the zodiac; and dupuis "who" says staniland wake "sees in the dragon of the apocalypse a reference to the celestial serpent" remarks that "it is not astonishing that a constellation so extended should be represented by the author of that book as a great dragon with seven heads, who drew the third part of the stars from heaven and cast them to earth (dupuis, tome iii, p. 255. only dupuis never knew why draco, once the pole-star- the symbol of "guide" guru and director- had been thus degraded by pos

ot horizontally to the right and left, thus forming a perfect[[diagram (tau, the ends of the two branches, moreover, each bearing a triple bunch, with a bird- the bird of immortality, atman or the divine spirit- sitting between the two, and thus making the seventh. this represents the same idea as the sephirothal tree, ten in all, yet, when separated from its upper triad, leaving seven. these are the celestial fruits, the ten or[[diagram] 10, born out of the two invisible male and female seeds, making up the 12, or the dodecahedron of the universe. the mystic system contains the[[diagram, the central point; the 3 or[[diagram; the five[[diagram, and the seven or[[diagram, or again[[diagram; the triangle in the square and the synthesizing point in the interlaced double triangles. this for th

eir gods and rulers. usanas (sukra, or venus, the bosom-friend of soma and the foe of brihaspati (jupiter) the instructor of the gods, whose wife tara (or taraka) had been carried away by the moon, soma "of whom he begat budha- took also an active part in this war against "the gods" and forthwith was degraded into a demon (asura) deity, and so he remains to this day* here the word "men" refers to the celestial men, or what are called in india the pitar or pitris, the fathers, the progenitors of men. this[[footnote(s* usanas-sukra or venus is our "lucifer" the morning star, of course. the ingenuity of this allegory in its manifold meanings is great indeed. thus brihaspati (the planet jupiter) or brahmanaspati is, in the rig veda, a deity who is the symbol and the prototype of the exoteric o

ls who "fell" on this plane "they of the flaming sword (or animal passions) had put to flight the spirits of darkness" yet it is the latter who fought for the supremacy of the conscious and divine spirituality on earth and failed, succumbing to the power of matter. but in theological dogma we see the reverse. it is michael "who is like unto god" the representative of jehovah, who is the leader of the celestial hosts- as lucifer, in milton's fancy, is of the infernal hosts- who has the best of satan. it is true that the nature of[[vol. 2, page] 63 who are the "flames? michael depends upon that of his creator and master. who the latter is, one may find out by carefully studying the allegory of the "war in heaven" with the astronomical key. as shown by bentley, the "war of the titans against

"lords" collectively "who bestow intelligence" connects the amshaspends with the asuras and with our incarnating dhyan chohans, as well as with the elohim, and the seven informing gods of egypt, chaldea, and every other country. why these "gods" refused to create men is not, as stated in exoteric[[vol. 2, page] 93 a grand apocalyptic metaphor. accounts, because their pride was too great to share the celestial power of their essence with the children of earth, but for reasons already suggested. however, allegory has indulged in endless fancies and theology taken advantage thereof in every country to make out its case against these first-born, or the logoi, and to impress it as a truth on the minds of the ignorant and credulous (compare also what is said about makara and the kumaras in conn

ss round the clay model of the sculptor, the physical frame of his body was built by, through, and from, the lower forms and types of animal terrestrial life "the soul and the form when descending on earth put on an earthly garment" says the zohar. his protoplastic body was not formed of that matter of which our mortal frames are fashioned "when adam dwelt in the garden of eden, he was clothed in the celestial garment, which is the garment of heavenly light. light of that light which was used in the garden of eden (zohar ii 229 b "man (the heavenly adam) was created by the ten sephiroth of the jetziric world, and by the common power they (the seven angels of a still lower world) engendered the earthly adam. first samael fell, and then deceiving) man, caused his fall also (b) the sentence "

ted lights, and the two serpents of the gnostics, the good and the evil one; they also know that, when generalised, the conclusions of both science and theology present two most ridiculous extremes. for, when the former tells us that it is sufficient to trace the legends of the serpents to their primal source, the astrological legend, and to meditate seriously on the sun, conqueror of python, and the celestial virgin in the zodiac forcing back the devouring dragon, if we would have the key of all the subsequent religious dogmas; it is easy to perceive that, instead of[[vol. 2, page] 209 cobras as symbols. generalising, the author simply has his eye on christian religion and revelation. we call this one extreme. the other we see in this: when, repeating the famous decision of the council of

serpent of the ophites, is found engraved on numerous gnostic or basilidean stones. the serpent has various heads, but is constantly inscribed with the letters[[chnoubis* agathodaemon was endowed "with the knowledge of good and evil" i.e, with divine wisdom, as without the former the latter is impossible* repeating iamblichus, champollion shows him to be "the deity called[[eichton (or the fire of the celestial gods- the great* thot[[footnote(s* this is about as just as though- a few millenniums hence- a fanatic of some future new creed, who was bent on glorifying his religion at the expense of ancient christianity, were to say "everywhere the quadruped lamb was adored. the nun placed it, calling it the agnus, on her bosom; the priest laid it on the altar. it figured in every paschal meal

BLAVATSKY H P COSMOGENESIS

ntil it becomes the maya or the tempting and deceitful serpent on our plane* by "god, the father" the seventh principle in man and kosmos are here unmistakeably meant, this principle being inseparable in its esse and nature from the seventh cosmic principle. in one sense it is the logos of the greeks and the avalokiteswara of the esoteric buddhists[[vol. 1, page] 75 noumenal and phenomenal light. the celestial ocean, the 'ether. is the breath of the father, the life-giving principle, the mother, the holy spirit. for these are not separated, and their union is life" here we find the unmistakeable echo of the archaic secret doctrine, as now expounded. only the latter does not place at the head and evolution of life "the father" who comes third and is the "son of the mother" but the "eternal

al sun, surya is the prototype of all those bodies that evolved after him. in the vedas he is called loka-chakshuh "the eye of the world (our[[footnote(s[[footnote continued from previous page] author of "maconnerie occulte "occult sciences having discovered through astronomical calculations that the number of the planets must be seven, the ancients were led to introduce the sun into the scale of the celestial harmonies, and make him occupy the vacant place. thus, every time they perceived an influence that pertained to none of the six planets known, they attributed it to the sun. the error only seems important, but was not so in practical results, if the ancient astrologers replaced uranus by the sun, which is a central star relatively motionless, turning only on its axis and regulating t

s, avalokiteswara was the first buddha (the logos, so amitabha is the inner "god" of gautama, who, in china, is called amita(-buddha. they are, as mr. rhys davids[[footnote(s* see a. p. sinnett's "esoteric buddhism" 5th annotated edition, pp. 171-173* the first and greatest reformer who founded the "yellow-caps" gyalugpas. he was born in the year 1355 a.d. in amdo, and was the avatar of amitabha, the celestial name of gautama buddha[[vol. 1, page] 109 theogony of the creators. correctly states "the glorious counterparts in the mystic world, free from the debasing conditions of this material life" of every earthly mortal buddha- the liberated manushi-buddhas appointed to govern the earth in this round. they are the "buddhas of contemplation" and are all anupadaka (parentless, i.e, self-born

nd prophets in olden times who were enabled to perceive the mystery of breath and motion retrospectively, when the systems of worlds were at rest and plunged in their periodic sleep[[vol. 1, page] 117 the antiquity of physical sciences. tendency, from the first awakening of kosmos to a new "day" to circular movement. the "deity becomes a whirlwind" they are also called rotae- the moving wheels of the celestial orbs participating in the world's creation- when the meaning refers to the animating principle of the stars and planets; for in the kabala, they are represented by the ophanim, the angels of the spheres and stars, of which they are the informing souls (see kabala denudata "de anima" p. 113) this law of vortical movement in primordial matter, is one of the oldest conceptions of greek

the spirits referred to, therefore, as those who "ascend and descend" are the "hosts" of what we loosely call "celestial beings" but they are, in fact, nothing of the kind[[footnote(s* these voluntary re-incarnations are referred to in our doctrine as nirmanakayas (the surviving spiritual principles of men* sukshma-sarira "dream-like" illusive body, with which are clothed the inferior dhyanis of the celestial hierarchy* compare this esoteric tenet with the gnostic doctrine found in "pistis-sophia (knowledge= wisdom, in which treatise sophia achamoth is shown lost in the waters of chaos (matter, on her way to supreme light, and christos delivering and helping her on the right path. note well "christos" with the gnostics meant the impersonal principal, the atman of the universe, and the atm

irely rejected" by science, is sure to be repudiated as an integral whole. for it avers that there are only seven self-born primordial "gods" emanated from the trinitarian one. in other words, it means that all the worlds or sidereal bodies (always on strict analogy) are formed one from the other, after the primordial manifestation at the beginning of the "great age" is accomplished. the birth of the celestial bodies in space is compared to a crowd or multitude of "pilgrims" at the festival of the "fires" seven ascetics appear on the threshold of the temple with seven lighted sticks of incense. at the light of these the first row of pilgrims light their incense sticks. after which every ascetic begins whirling his stick around his head in space, and furnishes the rest with fire. thus with

teaching. when all was as yet chaos (kon-ton) three spiritual beings appeared on the stage of future creation (1) ame no ani naka nushi no kami "divine monarch of the central heaven (2) taka mi onosubi no kami "exalted, imperial divine offspring of heaven and the earth; and (3) kamu mi musubi no kami "offspring of the gods" simply. these were without form or substance (our arupa triad, as neither the celestial nor the terrestrial substance had yet differentiated "nor had the essence of things been formed" in the zohar- which, as now arranged and re-edited by moses de leon, with the help of syrian and chaldean christian gnostics in the xiith century, and corrected and revised still later by many christian hands, is only a little less exoteric than the bible itself- this divine "vehicle" no

usness. the consciousness of the "one manifested" if not absolute, is still unconditioned. mahat (the universal mind) is the first production of the brahma-creator, but also of the pradhana (undifferentiated matter[[vol. 1, page] 217 teachings contrasted. ascends and the female grosser or more material principle (in) is precipitated into the universe of substance, when a separation occurs between the celestial and the terrestrial. from this the female, the mother, the first rudimentary objective being is born. it is ethereal, without form or sex, and yet it is from this and the mother that the seven divine spirits are born, from whom will emanate the seven creations, just as in the codex nazaraeus from karabtanos and the mother spiritus the seven evilly disposed (material) spirits are born

, fair and weaker or more delicate being. then, the (5th and 6th) spirits who were androgynous or dual-sexed, and, finally (7) the seventh spirit, the last emanated from the "mother" appears as the first divine human form distinctly male and female. it was the seventh creation, as in the puranas, wherein man is the seventh creation of brahma. these, tsanagi-tsanami, descended into the universe by the celestial bridge (the milky way, and "tsanagi, perceiving far below a chaotic mass of cloud and water, thrust his jewelled spear into the depths, and dry land appeared" then the two separated to explore onokoro, the newly-created island-world; etc, etc (omoie[[vol. 1, page] 218 the secret doctrine. such are the japanese exoteric fables, the rind that conceals the kernel of the same one truth o

the sun arose, it was like the arrival on earth and among men "of the divine soul which informs the gods" hence the strange symbolism. the mummy donned the head of a crocodile to show that it was a soul arriving from the earth[[vol. 1, page] 221 correlation of beings "osirified" became the god khem, who "gleans the field of aanroo" i.e, he gleans either his reward or punishment, as that field is the celestial locality (devachan) where the defunct is given wheat, the food of divine justice. the fifth group of the celestial beings is supposed to contain in itself the dual attributes of both the spiritual and physical aspects of the universe; the two poles, so to say, of mahat the universal intelligence, and the dual nature of man, the spiritual and the physical. hence its number five, multi

BLUE EQUINOX

d the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. liber lxv 79 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. 29. yet all the whie thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art

BOOK T

g firmly by itself, only partially draped, and having but little armour; yet her power existeth not, save by reason of the others: and then indeed it is mighty and terrible materially, and is the throne of the forces of the spirit. woe unto whomsoever shall make war upon her, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v. the l

uskins, he wears as a crest a winged black horse's head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active- generous- fierce- sudden- impetuous. if ill dignified, he is evil-minded- cruel- bigoted- brutal. he rules the celestial heavens from above the twentieth degree of scorpio to the first two decans of sagittarius: and this includes a part of the constellation hercules (hercules is always represented with a club) fire of fire king of the salamanders. vi. the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a

BOOK OF BLACK SERPENT

tion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with green and gold, the color of vegetation and of growth: banish thou therefore the evil and see

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ment. you may wish to chant as you go. if you are working in a group, or if this is a circle for a more formal ritual, you may wish to add god/goddess-power forms as an interspersed chant, with the voices of the group ebbing and rising in waves. you may wish to welcome the archangels, or guardians of the four watchtowers at the four compass points as you cast your circle (the archangels represent the celestial beings that feature in the cosmologies of the three main religions of the western world -christianity, judaism and islam. for more information, see pages 200 and 236. alternatively, you may wish to call upon powerful goddess forms: isis, ishtar, cerridwen, innana, shakti, yoruba, danu, kali and aine, protect, empower and inspire this magical endeavour. you can embellish the casting c

el you want. you can also use angels in the four quarters to invoke protection in less formal magick by lighting candles in the four quarters when you feel afraid or alone. i have also seen michael listed as archangel of the dawn and east, but i think he is better placed as archangel of the sun in the south. if you feel uncertain, simply refer to each guardian as archangel of the north, etc, then the celestial being can reveal itself in the form that is right for you. the angelic colours i have given vary slightly from the elemental ones and if you are carrying out a personal angelic ritual of protection or meditating on the archangels, you can use the archangel colours for your candles. some practitioners do not greet the guardians of the watchtowers at all, but instead light each element

wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel a

ch are known to witches as the lesser sabbats, is one of the four great fire festivals that are major rites in the wiccan and neo-pagan calendar, as they were to the celts. it is interesting to note that the wheel of the year is mirrored almost exactly in the medicine wheel, or circle of power, that is central to all the magick of the native american indians. the spokes of the medicine wheel link the celestial, human and natural cycles. the medicine wheel was made of stones and could be created wherever a tribe camped. some were 90 feet in diameter, but research suggests that some were much smaller and were placed around ceremonial tepees to be used not only by the shaman but also by anyone seeking a spiritual path. depicted around the wheels are totem, or power, animals, representing each

n harvest, held from 31 july to 2 august in the northern hemisphere. christianised as lammas('loaf mass, the day on which loaves of bread were baked from the first grain harvest and placed on the altar to symbolise the first fruits. mabon: the second celtic harvest festival of the autumn equinox, around 22 september. medicine wheel: a concept central to all native american magick. the wheels link the celestial, human and natural cycles. also known as the circle of power. morphic resonance: the spreading of goodwill and positivity, through magick and good deeds, to increase the benign energies of the earth and cosmos. mother goddess: the giver of all life and fertility and mother of the animals, worshipped by hunter-gatherer societies since paleolithic times. in the shamanic religions in si

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ck descendants in\ 45\ america, who glimpsed the power of god in catastrophic earthquakes, lunar eclipses, and meteor showers.[19] the informal nature of european-derived supernaturalism may have facilitated its integration into african and african american cosmologies. parallels can be seen in both groups f perceptions of the invisible world. many anglo-american christians, for example, believed the celestial domain to be occupied by an almighty, benevolent deity and a host of spirits, including angels, archangels, and other more malevolent entities, powers, and principalities. similarly, west and central africans would have viewed the cosmos as a heavily populated world in which a reciprocating traffic of invisible and visible beings moved, interacted, and influenced each other. while an

CHRONOLOGIA RORISPERGIUS

fiore fl. 1136 bernardus silvestris. cosmographia, or de mundi universitate. school of chartres. neoplatonic epic poem about the creation of the macrocosmos and the microcosmus, or mankind himself, whose body and soul parallel the material (earthly) and celestial regions of the great world. beings such as nature (nature, divine wisdom (nous, primeval chaos (silva, the planetary beings (usiarchs, the celestial and earthly principles (urania and physis) and others strive to fill the world with light, life, love, and beauty. their efforts culminate in the creation of the human being, which embraces both heavenly and earthly natures. c.1138- c.1215 guiraut de bornelh -troubadour at the court of alfonso ii of aragon, and went on a crusade. called by his contemporaries master of the troubadours

langchen khambab river. 1624-1701 helvetius 1624-1704 jane leade. philadelphian society. 1625-1697 rabbi moshe zacuto -shorshei hashemoth- the roots of the names 1625 musaeum hermeticum. jacques gaffarel, enthusiast of hebrew and occultism, defends and dedicates to richelieu his abdita divinae cabalae mysteria. heinrich nollius proposes the formation of a society called rotae celestae(keepers of the celestial wheel) 1626-32 stephen cacella and john cabral visited gyantse and shigatse. there does exist a country, very famous here, which is called xembala and which borders on another called sopo [mongolia" 1627 joseph mede, a greek professor published clavis apocalyptica which set forth the structural outline of the book of revelation. he corresponded with samuel hartlib. 1628-samuel hartli

kraine. sefer yetzirah printed at salonica 1832 henry steel olcott, cofounder of the theosophical society, born 1833 kenneth robert henderson mackenzie born on 31 october 1833 april 17- march 20, 1913 john yarker 1836-1886 ramakrishna 1839 moreau de dammartin. traite sur 1'origine des caracteres alphabetiques 1840 the divine cabal containing the seventy two angels, with their offices and seals of the celestial and angelic sphera. translated from the french of l. lenaine by mr. geo. shephard. transcribed by frederick hockley. 1842-1909 alexandre saint-yves d'alveydre 1844-1912 julien-ernest houssay "abb julio" livre des secrets merveilleux(book of marvellous secrets) relays method of uniting with archetypes from holy scripture before saying certain prayers in order to consecrate such things

COLLIER IRENE CHINESE MYTHOLOGY

mordial being, is sacrificed: his bodily parts then become the many components of the universe, including gods, man and animals. in saharan africa the world was originally made out of the numerous segments of the sacrificed cosmic serpent minia, god s first creation an event remembered in animal sacrifice in the region to this day. there is a similar cosmic drama in an assyro-babylonian myth when the celestial king marduk slaughters the serpent tiamat, the feminine principle of chaos, and divides her enormous corpse: from one half marduk constructs the vault of heaven, from the other the solid earth .2 the story of panku also introduces one of the most important concepts in chinese thought: yin and yang. authors martin palmer and zhao xiaomin of the international consultancy on religion, e

d to be drained, surveyed, marked out into its nine provinces, and set under the government of the flood tamer [yu] himself [after the xia dynasty] the world became familiar, ruled by a human emperor with a normal life span, and marked by the trouble and strife that is the lot of all mortals. for better or worse, we became masters of our own fate, but at a price for the gods, those inhabitants of the celestial plane, withdrew from the plane of the earth, and were our constant companions no longer.5 chinese mythology 62 6 the grand archer yi introduction in many ancient chinese myths, as well as the myths of other cultures, the gods help the people. the archer yi, however, is one of the few mortals who helps the gods, thanks to his great skill with the bow and arrow. like many of our previo

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

tive woman who, say the chaldean priests, is chosen by the deity out of all the women of the land. the priests also declare, but i for one do not credit it, that the god comes down in person into this chamber, and sleeps upon the couch."10 on a tomb found in rome and dated between the first and fourth centuries ad the inscription read "i am a son of the earth and the stars of the sky, but i am of the celestial race. may the knowledge be passed on!"11 the birth of y'shua (jesus, as described in the gnostic gospels, also has similarities to modern day et experiences. the protoevangelion of james is the oldest of the gnostic gospels which were removed from christian orthodoxy at the notorious council of nicaea in 325ad (see the robots' rebellion. the gnostic text describes the birth of y'shua

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

onward and upward, he must prove his ability to properly apply this energy" page 48 'the secret doctrine' by helena petrovna blavatsky "lucifer represents..life..thought..progress..civilization. liberty..independence..lucifer is the logos..the serpent, the savior" on pages 171, 225, 255 (volume ii "it is satan who is the god of our planet and the only god" pages 215, 216, 220, 245, 255, 533 (vi "the celestial virgin which thus becomes the mother of gods and devils at one and the same time; for she is the ever-loving beneficent deity..but in antiquity and reality lucifer or luciferius is the name. lucifer is divine and terrestial light 'the holy ghost' and "satan' at one and the same time" page 539 (volume) albert pike 33 "that which we must say to a crowd is- we worship a god, but it is t

DIABOLUS

r own being from the book of hermes from the alex sanders lectures in the manuscript of the book of tahuti by charles pace, he writes that hermes was anubis who is death hermanubis or heru-em-anpu, who is the son of set. it is said 7 azothoz, a grimoire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hecate, as they are deific forces over both the celestial and infernal realms and like dogs, were able to see in the night. as alexander sanders wrote, the inverted triangle was the symbol of the left hand path- after the great flood, the ancient egyptians used these triangles to represent a triad of deities. the people of neph-kam, the black lands of lower egypt used the triangle of darkness, led by sethan and supported by anubis and sekhm

that he would not accept any but his creator. while in an initiatory sense, the foundations of god may represent a self-possibility and non-union with the natural order. by this separation and initial recognition of difference can then man and woman seek to become something better, this is the very essence of magick energy in motion, change and ascension. samael was the greatest prince in heaven. the celestial animals and the seraphim had six wings each, but samael had twelve. he took his cohorts and went down, and saw all the creatures whom the holy one, blessed be he, had created, and found among them none as astute and malicious as the serpent. and the serpent's appearance was like that of a camel. and samael mounted him and rode him. and the tora cried and shrieked and 28 noon is consi

DION FORTUNE MYSTICAL QABALA

ill finally we shall arrive at a realisation that differs very widely from anything to which western thought is accustomed. 18. the third name of power denominates, not one being, but a whole class of beings, the choirs of angels as they are called by the rabbis, and these again represent intelligent natural forces. 19. the fourth denominates what we have called the mundane chakra, that is to say the celestial object which is looked upon as the product of the particular phase of evolution which took place under the presidency of that sephirah and which represents it. 20. the third aspect under which we consider the sephiroth is the magical aspect and is essentially practical. to arrive at this, we think of what may be experienced under the presidency of these different aspects of deity-man

descriptive of kether, like all the sayings of the sepher yetzirah, is a hidden saying. it calls kether the hidden intelligence, and this appellation is confirmed by several other of the titles given to kether in qabalistic literature. it is the concealed of the concealed, the inscrutable height, the head which is not. here again we get confirmation of the idea that the crown is above the head of the celestial man, adam kadmon; that pure being stands behind manifestation and is not absorbed into it, but rather emanates or projects it. as we express ourselves in our works, so does kether express itself in manifestation. but a man's works do not constitute his personality, but are the expression of its natural activity. so it is with kether; its mode of existence is not manifested, but is th

vine life; and utterly irrational though its attempts to philosophise its system may be, its methods are empirically sound. the occultist, and especially the practitioner of ceremonial magic, if uninstructed in this discipline, tends to start his operation without any reference to cosmic law or spiritual principle; consequently the astral images he forms are like foreign bodies in the organism of the celestial man, or macrocosm, and all the forces of nature are spontaneously directed towards the elimination of the foreign substance and the restoration of the normal equilibrium of stresses. nature fights the magician tooth and nail; consequently, whosoever has resorted to unconsecrated magic may never lay down his sword, but must always be on the defensive in order to maintain that which he

d in proportion, if an excess of love makes us silly and sentimental, or a lack of love makes us cruel and destructive. it is in such things as these that evil lies, not in a personal devil who acts as adversary. 5. geburah the destroyer, the lord of fear and severity, is therefore as necessary to the equilibrium of the tree as chesed, the lord of love, and netzach, the lady of beauty. gebura his the celestial surgeon; he is the knight in shining arinour, the dragon-slayer; beautiful as a bridegroom in his strength to the maiden in distress, though, no doubt, the dragon might have preferred a little more love. 6. the initiations of the infortunes, saturn, mars, and the deceptive lunar yesod, are just as necessary to the evolution and balanced development of the soul as are the mysteries of

ange their symbols, functions, characteristics, and even subordinate titles in a bewildering manner in greek myths and art. likewise do priapos, pan, apollo, and zeus. the best we can say of them is that all the goddesses are great mothers and all the gods are givers of life; the difference between them lying not in function but in he level upon which they function. a distinction is drawn between the celestial venus and the goddess of earthly love of the same name; the discerning can see an equal distinction, and an equal underlying identity, between zeus the all-father, and priapos, equally addicted to fatherhood, but after another manner, the one being earthly where the other is celestial. nevertheless, they are not two gods, but one god: just as binab and malkuth are not two distinct ty

assigned otherwise than to the sphere of earth, for capricorn is the most earthy of the earthy triplicity. pan represents the positive magnetism of the earth uprushing in its return to the all-father. ceres, on the other hand, or many-breasted diana, who are both very earthly venuses and far from virgin, represent the final earthmg of the heavenly force in dense matter. hera, who has been called the celestial venus or heavenly aphrodite, represents the return of the uprushing earth-force to heaven, and is eatth-positive on a celestial level. 69. these are things difficult to elucidate to those who have not seen the sun at midnight. they yield much to meditation, but little to disputation. v mystical qabala page 196 70. in the sphere of malkuth are worked all divinations. now the object of

n moon-goddess as isis and hathor, isis being the positive aspect of the goddess, and hathor the negative aspect. in greek symbolism these would correspond to aphrodite and ceres. now aphrodite is the positive aspect of the female potency, for be it remembered that under the law of alternating polarity that which is negative on the outer planes is positive on the inner, and vice versa. aphrodite, the celestial venus, is the mystical qabala page 197 giver of magnetic stimulus to the spiritually negative male; it is because her function is not understood in modern life that so much is wrong with modern life. binab, the higher aspect of isis, is, however, barren, because the positive pole is always the giver of the stimulus, but never the producer of the result. the malkuth aspect of isis is

cutting it off and destroying it, but only by absorbing and harmonising it. 15. in all our calculations and conceptions we must carefully distinguish between the resistance of the compensating sephirah and the influence of the corresponding qliphah. the two trees, divine and infernal, sephirothic and qliphothic, are usually represented as they would appear if the obverse tree were a reflection of the celestial tree in a mirror at its base, reaching downwards in proportion as the other reaches upwards. we should get a better concept if we conceived of the two glyphs as inscribed upon either side of a sphere, so that if a pendulum swinging between geburah and gedulah (mars and jupiter) overreached itself in either direction it would commence to circle round to the reverse side of the globe a

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

the pyramid of pepi ii (for the texts see maspero, recueil, t. x, p. 8, and t. xii, p. 146, which reads "hail, ye great nine gods who dwell in annu, grant ye that pepi may flourish, and grant ye that this pyramid of pepi, this building built for eternity, may flourish, even as the name of the god tmu, the chief of the great company of the nine gods, doth flourish. if the name of shu, the lord of the celestial shrine in annu flourisheth, then pepi shall flourish, and this his pyramid shall flourish, and this his work shall endure to all eternity. if the name of tefnut, the lady of the terrestrial shrine in annu endureth, the name of pepi shall endure, and this pyramid shall endure to all eternity. if the name of seb. flourisheth the name of pepi shall flourish, and this pyramid shall flour

ation of his life, the firstborn son of the womb of nut, begotten of seb, the prince of gods and men, the god of gods, the king of kings, the lord of lords, the prince of princes, the governor of the world, from the womb of nut, whose existence is for everlasting,[1] unnefer of many forms and of many attributes, tmu in annu, the lord of akert,[2] the only one, the lord of the land on each side of the celestial nile"[3] in the xxvith dynasty and later there grew up a class of literature [1. for the text see the papyrus of ani, pl. ii, and pl. xxxvi, 1. 2. 2. i.e, the underworld. 3. neb atebui; see ani, pl. xix, 1. 9] p. liv osiris the god of the resurrection. represented by such works as "the book of respirations"[1 "the lamentations of isis and nephthys"[2 "the festival songs of isis and n

converse with thee, and the shining ones come unto thee bowing down even to the ground in adoration at thy feet, by reason of the writing which thou hast, o pepi, in the region of saa. thou comest forth to thy mother nut, and she strengtheneth thy arm, and she maketh a way for thee through the sky to the place where ra abideth. thou hast opened the gates of the sky, thou hast opened the doors of the celestial deep; thou hast found ra and he watcheth over thee, he hath taken thee by thy hand, he hath led thee into the two regions of heaven, and he hath placed thee on the throne of osiris. then hail, o pepi, for the eye of horus came to hold converse with thee; thy soul which was among the gods came unto thee; thy form of power which was dwelling among the shining ones came unto thee. as a

d the old goddesses become fuel for his furnace. the mighty ones in heaven shoot out fire under the caldrons which are heaped up with the haunches of the firstborn; and he that maketh those who live (514) in heaven to revolve round unas hath shot into the caldrons the haunches of their women; he hath gone round about the two heavens in their entirety, and he hath gone round about the two banks of the celestial nile. unas is the great form, the form (515) of forms, and unas is the chief of the gods in visible forms. whatever he hath found upon his path he hath eaten forthwith, and the magical might of unas is before that of all the (516) sahu who dwell in the horizon. unas is the firstborn of the first born. unas hath gone round thousands and he hath offered oblations unto hundreds; he hath

cvi power of the gods of annu. the souls of the dead could also be commended to the care of the gods above by the gods of annu, and thus we find it said in the pyramid of unas "o gods of the west, o gods of the east, o gods of the south, o gods of the north, ye four [orders of gods] who embrace the four holy ends of the universe, and who granted to osiris to come forth to heaven, and to sail over the celestial waters thereof with his son horus by his side to protect him and to make him to rise like a great god from the celestial deep, say ye to unas 'behold horus, the son of osiris, behold unas, the god of the aged gods, the son of hathor, behold the seed of seb, for osiris hath commanded that unas shall rise like the second of horus, and the four khu's who are in annu have written this co

is son horus by his side to protect him and to make him to rise like a great god from the celestial deep, say ye to unas 'behold horus, the son of osiris, behold unas, the god of the aged gods, the son of hathor, behold the seed of seb, for osiris hath commanded that unas shall rise like the second of horus, and the four khu's who are in annu have written this command to the great gods who are in the celestial waters"[1] and again "when men are buried and receive their thousands of cakes and thousands of vases of ale upon the table of him that ruleth in amenta, that being is in sore straits who hath not a written decree: now the decree of unas is under the greatest, and not under the little seal"[2] the plan of the sekhet-hetep which we find in the book of the dead during the theban period

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

man, and the inspiration (nasama) of the almighty maketh intelligent" 3. an evergreen plant of the genus vinca, having a blue or purple blossom. 4. in this salt be wisdom, and may it preserve our minds and bodies from every corruption, through hochmaiel (the wisdom of god) and in virtue of rauch-hochmael (the spirit of the wisdom of god, withdrawing from it the phantasms of matter that it may be the celestial salt, the salt of the earth, and the earth of salt, that the ox may be nourished that treadeth out corn, and give to our hope the strength of the flying cherub. amen. 5. let the ashes return to the fountain of living waters, let the earth become fruitful and sprout forth the tree of life by the three names, which are netsa (victory, hod (eternity, and isiod (fountain, in the beginnin

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

unearthly sounds, now far aloft in the air, now deep in the ground, anon approaching near and nearer, reach the ears of the spectators. at length the priest announces that the spirit is present, and is prepared to answer questions. an indispensable preliminary to any inquiry is to insert a handful of tobacco, or a string of beads, or some such douceur under the skins, ostensibly for the behalf of the celestial visitor, who would seem not to be above earthly wants and vanities. the replies received, though occasionally singularly clear and correct, are usually of that profoundly ambiguous purport which leaves the anxious inquirer little wiser than he was before. for all this, ventriloquism, trickery, and shrewd knavery are sufficient explanations. nor does it materially interfere with this

her college years and the first of her two children was born in 1985. in 1986 she received her ph.d. from the college of william and mary and settled in the tidewater area of virginia. three years later she took a job in richmond, virginia. in 1991, meyer s husband, jerry, began to hear voices. he did not let anyone know what was happening for two years. only after he read james redfield s book, the celestial prophecy, which discussed the phenomenon of increased communications from the spirit world, did he relax his fears and seriously listen. subsequently he told his wife the story that three angels had come to him as messengers of god. they said that the world s wickedness was leading to a punishment through which god would cleanse the wickedness from the earth (through a series of natu

has grown steadily year by year. arc is strongly backed by the association for astrological networking, based in north america. world headquarters: 2920 e. monte vista, tucson, az 85716. astrological signs astrologers divide the heavens into 12 segments tracing the apparent movement of the sun around the earth. the measuring of the signs begins with the point where the sun s apparent path crosses the celestial equator, designated 0 aries. the 12 signs were named after the stellar constellations that appear in the different segments. the signs are classified according to quality and element. the three qualities are cardinal (outgoing, fixed (stable, and mutable (variable. the four traditional elements are fire, earth, air, and water, which stand for activity, matter, mind, and feeling, resp

usions of astrology. buffalo, n.y: prometheus books, 1978. reprint, london: glover& blair, 1980. scientific basis of astrology. new york: stein& day, 1969. reprinted as astrology and science. london: p. davies, 1970. hone, margaret. modern textbook of astrology. london: fowler, 1951. howe, ellic. astrology& psychological warfare during world war ii. london: rider, 1972. kenton, warren. astrology: the celestial mirror. london: thames& hudson, 1974. lee, dal. dictionary of astrology. new york: warner, 1968. leo, alan. casting the horoscope. london: fowler, 1969. lewis, james r. the astrology encyclopedia. detroit: gale research, 1994. mcintosh, christopher. the astrologers and their creed. london: praeger, 1969. rudhyar, dane. from humanistic to transpersonal astrology. seed center, 1975. sa

tly deprived. the grand copt thereupon commanded them to dispense with the profanity of clothing, for if they would receive truth they must be as naked as itself. the sovereign priestess setting the example unbound her girdle and permitted her drapery to fall to the ground, and the fair initiates following her example exposed themselves in all the nudity of their charms to the magnetic glances of the celestial genius, who then commenced his revelations. he informed his daughters that the much abused magical art was the secret of doing good to humanity. it was the initiation into the mysteries of nature, and the power to make use of her occult forces. the visions which they had beheld in the garden where so many had seen and recognised those who were dearest to their hearts, proved the real

ondon, 1910. reprinted as cagliostro: savant or scoundrel? new york: gordon press, 1975. reprinted as cagliostro: maligned freemason and rosicrucian. kila, mont: kessiger publishing, 1992. cahagnet, louis-alphonse (1805.1885) a journeyman cabinetmaker who, attracted to the study of somnambulism in 1845, published three years later magnetisme: arcanes de la vie future devoile (english translation: the celestial telegraph, 1848, the first volume of a remarkable book containing a summary of his experiments with eight somnambulists and spirit communications from 36 entities that claimed to have died over a period dating back two hundred years. the communications give a detailed description of spirit spheres and afterlife. in january 1849, a second volume of the same book was published. it incl

ators. in his book, modern spiritualism (1902, spiritualist historian frank podmore observes, in the whole literature of spiritualism i know of no records of the kind which reach a higher evidential standard, nor any in which the writer s good faith and intelligence are alike so conspicuous. sources: cahagnet, louis-alphonse. magnetisme arcanes de la vie future devoile. paris, 1848. translated as the celestial telegraph. 2 vols. new york, 1851. magnetisme: encyclopedie magnetique spiritualiste. n.p, 1861. cahagnet, louis-alphonse encyclopedia of occultism& parapsychology. 5th ed. 240. sanctuaire au spiritualisme. paris, 1850. translated as the sanctuary of spiritualism: a study of the human soul and of its relation with the universe through somnambulism and ecstasy. n.p, 1851. therapeutiqu

diable amoureux (1787. sources: cazotte, jacques. le diable. paris: b. grasset, 1921. translated as the devil in love. london: consortium, 1993. cccs see centre for crop circle studies celestial light according to mystical belief, the sacred light of all the ages, which is as the lightning which shineth from the west to the east. it is the halo that surrounds certain visions of a mystical nature. the celestial light can only be seen by those who have lived ascetically, when respiration is feeble, and life has almost left the body. the celestine prophecy the celestine prophecy by james redfield, the best-selling metaphysical book of the 1990s, became the premiere statement of the post-new age spirituality. redfield, a former psychological counselor, had quit his job to search for a new worl

or macrobiotics. it is primarily practiced in chinese ethnic communities. unlike vedic astrology, the chinese system is too different for the dominant astrology of the west that has been in a significant growth phase. sources: logan, daniel. your eastern star: oriental astrology, reincarnation, and the future. new york: william morrow and co, 1972. walters, derek. interpreting the revelations of the celestial messengers. wellingborough, uk: aquarian press, 1987. the chinese astrology workbook: how to calculate and interpret chinese horoscopes. wellingborough, uk: aquarian press, 1988. chinmoy, sri (1931) sri kumar ghose chinmoy is a modern hindu mystic. he was born august 27, 1931, in chittagong, east bengal. he is said to have had profound mystical experiences during childhood, achieving

contains are supposed to be effectual against all the dangers to which human flesh is heir.poison, fire, wild beasts, and tempests. when a copy of the book has been secured, it must be placed in a small bag of leather, carried on the person, and one page at least read daily. the reading must be done upon the knees with the face turned to the east, and works of piety must be performed in honor of the celestial spirits, whose influence it is desired to attract. the first chapter of the gospel according to st. john is declared to be the most potent in the book. as for the symbols, they are mostly of oriental origin. the book also includes what are claimed as the mysterious prayers of pope leo iii and certain conjurations of a semimagical character, including the seven mysterious orisons, whi

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age, charity, and social communion. it was also regarded sometimes as an unclean number; in the bible, beasts of the field went into noah s ark by twos. three had a mysterious value as shown in time s trinity. past, present and future; in that of space.length, breadth, and thickness; in the three heavenly virtues.faith, hope, and charity; in the three worlds of man.brain (the intellectual, heart (the celestial, and body (elemental. four signifies solidity and foundation. there are four seasons, four elements, four cardinal points, four evangelists. five, as it divides ten, the sum of all numbers, is also the number of justice. there are five senses; the stigmata, the wounds of christ, were five; the name of the deity, the pentagram, is composed of five letters; it also is a protection agai

ra. doctor mesmer. london: john westhouse, 1947. mesmerism a system of healing, founded by franz anton mesmer (1733.1815, an austrian doctor who received his degree at vienna in 1766 and expounded the main principles of his discovery of animal magnetism in de planetarum influxu, his inaugural thesis in which he summarized his position in a series of statements: there is a mutual influence between the celestial bodies, the earth and animated bodies. merrell-wolff, franklin encyclopedia of occultism& parapsychology. 5th ed. 1026 the means of this influence is a fluid which is universal and so continuous that it cannot suffer void, subtle beyond comparison and susceptible to receive, propagate and communicate every impression of movement. this reciprocal action is subject to as yet unknown me

ence. in one of the uncanonical jewish writings, the assumption of moses, michael disputes with satan for the body of moses, a belief picked up and mentioned in the christian new testament (jude 9. the most important quote concerning michael is found in revelation 12:7: there was war in heaven. michael and his angels fought against the dragon. from this it is deduced that michael is the leader of the celestial hierarchy against lucifer, the head of the disobedient angels. his design, according to genealogist randle holme, is a banner hanging on a cross, and he is represented as victory with a dart in one hand and a cross on his forehead. bishop horsley and others considered michael as only another name for the son of god. in one of the jewish rabbinical legends, he is the ruler of mercury

ing. jonathon described himself as a seventh ray being and speaker for the council of the brotherhood of light, described as a group of seven beings amid the many organizations and entities in the spiritual realm who are working to reawaken humanity to its true god-self connection. the brotherhood thus works beside the many groups spoken of by other channelers such as the great white brotherhood, the celestial hierarchy of light, and the ashtar command, groups of evolved beings who guide humanity in its overall evolution and spiritual life. jonathon described himself as someone who had been incarnated on various occasions, on the most recent occasion as a christian monk in the thirteenth century in eastern france. he was also known as jonathon in that incarnation. he had led a contemplativ

ophical egg of glass, and seal it very tightly, that nothing of it may respire; put it into an athanor until of itself it resolves into a liquid, in such a manner that in the middle of this sea there may appear a small island, which daily diminishes, and finally, all shall be changed to a colour black as ink. this colour is the raven, or bird which flies at night without wings, and which, through the celestial dew, that rising continually falls back by a constant circulation, changes into what is called the head of the raven, and afterwards resolves into the tail of the peacock, then it assumes the hue of the tail of a peacock, and afterwards the colour of the feathers of a swan; finally acquiring an extreme redness, which marks its fiery nature, and in virtue of which it expels all kinds

902. reprint, new hyde park, n.y: university books, 1963. loehr, franklin. the power of prayer on plants. garden city, n.y: doubleday, 1959. patton, william p. prayer and its answers. new york, 1885. petuchowski, jacob j, ed. understanding jewish prayer. new york: ktav publications, 1972. sherman, harold. how to use the power of prayer. new york: c& r. anthony, 1959. stanton, horace. telepathy of the celestial world. new york, 1913. steiner, rudolf. the lord s prayer. london: anthroposophic press, n.d. theresa, st. the interior castle. london: baker, 1921. yatiswarananda, swami. universal prayers. 6th ed. hollywood, calif: vedanta press, 1963. preceptor pseudonym of one of the spirit controls of william stainton moses, who later claimed to be the biblical elijah. imperator (another control

these are the coven s regular meetings for its ongoing magical work and group worship (see also litanies of the sabbat) sources: ravenwolf, silver. to ride a silver broomstick: new generation witchcraft. st. paul, minn: llewellyn publications, 1995. valiente, doreen. the abc of witchcraft past and present. new york: st. martin s press, 1973. sabbathi this angel, in the jewish rabbinical legend of the celestial hierarchies, is assigned the sphere of saturn. he receives the divine light of the holy spirit and communicates it to the dwellers in his kingdom. sabellicus, georgius (ca. 1490) a magician who lived about the same time as the legendary necromancer faust, at the end of the fifteenth century. sabellicus s chief claim to fame as a sorcerer rests on his own wide and arrogant advertiseme

1 when his heroic suite was first performed at darmstadt, germany, and launched him on a successful music career. he wrote for the piano, on which he also performed capably, as well as composing orchestral pieces, chamber and choral works, and violin studies. he composed an opera, the alchemist, a ballet and a cantata, and songs and ballads. in addition he published several volumes of his poetry: the celestial aftermath, the vales of unity, and the voice of the ancient. scott was an outspoken theosophist, and he gave much thought to the occult meanings of music, a topic to which only a few, for example, corinne helene, had given any consideration. he published his conclusions in the book music; its secret influence throughout the ages (1933; enlarged ed. 1950, a volume dedicated to master

f man. 1892. reprint, new york: london& bernes; theosophical publishing society, 1904. seven stewards of heaven according to the sixteenth-century magical ritual system arbatel, these are the spirits through whom god governs the world. they are known as the olympian spirits, and they govern the olympian spheres, which are composed of 196 regions. their names in the olympian language are: aratron, the celestial spirit of saturn, whose day is saturday; bethor, the angel of jupiter, whose day is monday; phaleg, the prince of mars, whose day is tuesday; och, the master of the sun, whose day is sunday; hagith, the sovereign of venus, whose day is friday; ophiel, the spirit of mercury, who must be invoked on wednesday; phul, the administrator of affairs in the moon, whose day is monday. each of

berdeen medical college. he studied orthodox medicine, but also had an interest to study animal magnetism under franz anton mesmer; he joined mesmer s harmonic philosophical school. then sibley also taught himself the basics of occultism. in 1784 he joined the freemasons. sibley is best remembered for two books. in 1784 the first volume of his four-volume magnum opus, the complete illustration of the celestial art of astrology. it summarized the work of the previous century of astrological writing and became a steady seller for the rest of sibley s life in spite of the reviews. the conjurer s magazine, the only occult periodical in england at the time dismissed it as derivative. the final volume, concerning magic, that appeared in 1792, presented an interesting variation on emanuel swedenb

EVERBURNING LAMPS

ertain men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this, as a canopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patent submission to deity, and by active efforts at power, draw down to itself a commission to work wonders, and so do "not as other men do" the great tendency of the modern times has been to reduce all men to a level, a dead level, of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discoura

EVIL AND UNCLEAN SPIRITS

n and perversion of the sephiroth, the fallen restrictions of the universe; the sloughing of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening with green and gold, the colors of vegetation and of growth. banish thou, therefore, the evil and see

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ottingley fairy photographs: a re-appraisal of the evidence. folk- lore 84 (summer: 89 103. smith, paul, 1991. the cottingley fairies: the end of a legend. in peter narvaez, ed. the good peo- ple: new fairylore essays, 371 405. lexington: university press of kentucky. the council william lepar of north canton, ohio, channels the council, a single voice speaking for twelve souls communicating from the celestial level of the god-made heavenly realms. this, the council says, is the only time in all of history that human beings have been contacted in this way. since the original, involuntary contact in the early 1970s, the council has generated hundreds of thousands of words of discourse. l e par heads the sol association for res e a rch, a nonprofit, tax-exempt organization. it publishes a ne

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ed in the sifra detzniyutha. the greater holy assembly is the entire tree of ten sefiroth. the lesser holy assembly is the upper seven sefiroth only. the profound ideas and wonderful mystical allusions presented in the three core texts will be discussed in detail later on. 43' 8: h" 2: 2 2:e 8, among the principal works of the written qabalah, significant material is devoted to the description of the celestial chariot (hbkrm, merkabah, or throne of glory of el shadai. the chariot is generally an allusion to the tree of life, and especially to the four sefiroth in the central matrix of the three-dimensional tree of perfection. these four are collectively referred to as the inner court of the tree. the lord hvhy is variously said to be riding in the chariot and seated upon the throne in the

or throne of glory of el shadai. the chariot is generally an allusion to the tree of life, and especially to the four sefiroth in the central matrix of the three-dimensional tree of perfection. these four are collectively referred to as the inner court of the tree. the lord hvhy is variously said to be riding in the chariot and seated upon the throne in the similitude of a man (i.e. adam kadmon, the celestial man. in the ketuvim (writings) of the jewish scripture (called tanakh, this material is concentrated in the books of ezekiel 1-3, 8, 10 and isaiah 6. specific verses in these books yield a three-dimensional, six-pointed form of the tree similar to the one delineated by the sefer yetzirah. each of these tree forms contains distinctly different representations of the four inner court s

of enoch ben yared into metatron, known as the youth (rn, nar) to whom the lord hvhy revealed the deepest secrets, and whom the lord hvhy made the operational manager of this universe.19 metatron, chief of the angels, is referred to in the tanakh (notably in proverbs 22.6 and job 32.6, as well as the zohar (i.223b. iii enoch, the hebrew book of enoch, contains a long discourse on the ascension of the celestial chariot by rabbi ishmael, the last high priest before the destruction of the first temple of jerusalem. the ascension of rabbi ishmael drew vigorous protests from some of the high angels, who objected to the admission of his relatively impure human spirit to the supernal world of emanation (called atziluth. when high angels get too close to the supernal sefiroth in the world of atzil

est before the destruction of the first temple of jerusalem. the ascension of rabbi ishmael drew vigorous protests from some of the high angels, who objected to the admission of his relatively impure human spirit to the supernal world of emanation (called atziluth. when high angels get too close to the supernal sefiroth in the world of atziluth, their wings burn. the ascension by rabbi ishmael of the celestial chariot is a narrative allegory for the mystical ascent of the central column of the tree. 44' 8: h" 2: 2 2:e 8% another obscure but important treatise included among merkabah literature is the sefer raziel hagadol (book of raziel the great),20 which contains a subtext within it called the sh ir qoma or measure of the divine body. the sh ir qoma presents copious lists of divine names

nal world of atziluth (emanation, triggering a quantum fluctuation that generates the big bang and subsequent inflation of the universe. it then descends through the successive three worlds, thereby manifesting the complete tree. the central column is called the line of light (kav) in the lurianic doctrine presented in the etz ha chayyim. with the expansion of the tree, the universe is created by the celestial head of messiah called the first, and sustained in the tree as a balanced tension between vast and small face.18 the extension of the central column is precipitated and sustained by the tension between the two sefiroth crown/above and foundation/below, which emanate as a pair of opposites. the central column is said to be a clear mirror. as the central column extends, the column of t

l mystical spirituality at the root of all religions. another perspective regards such extraordinary souls as the rarest masters i.e. the friends or rasools of god who lead demonstrative lives and perfectly reflect the divine attributes. this second view also embraces the idea that the active aspect of the ancient one manifests, sustains, and dissolves the small face universe through the heads of the celestial messiah in the sefiroth of the inner court of the tree. and finally, there are those who reject both the ideas of a corporeal and a celestial messiah outright, regarding all name and form as illusory and only the negatively existent ayn as real. 4' 8: h" 2: 2 2:e 8% the reader should not find it surprising that the proponents of these three different views of messiah are prone to arg

dview are not in conflict, but represent gradations of distinction that exist only in human intellect. the three views of messiah are likewise such gradations of perspective, all of which are relatively valid and reflect different spiritual constitutions. the lord of all does appear to sport in human forms. and, the dream of the small face universe is projected and withdrawn through the action of the celestial messiah. and, all name and form are finite illusory manifestations, or shadows, of infinite undifferentiated being. messiahs come as world teachers when righteousness fades, and the message of the absolute unity of existence and the primacy of unconditional love, discrimination, and renunciation as a means to intimately know god becomes obscured by the conditioned impressions of conv

rah. it then says that the other two men went on from there while' 8: h" 2: 2 2:e 8% abraham remained standing before and conversing with the lord hvhy in the form of the third man. at the end of the conversation, in which abraham pleads for mercy for sodom, it says: when the lord hvhy had finished speaking to abraham, he departed. 33 the shemite qabalistic tradition teaches that the lord hvhy as the celestial messiah has a four-fold nature and function. all four aspects are mentioned and alluded to in numerous ways and places in the tanakh, the peshitta, and the qur an. in the qabalah, the four aspects of celestial messiah are described as four heads. the four heads correspond respectively to the four sefiroth of the inner court of the tree and to the three mother letters alef a, mem m, a

tial messiah are described as four heads. the four heads correspond respectively to the four sefiroth of the inner court of the tree and to the three mother letters alef a, mem m, and shin s, and the letter of the holy temple, tav t. the four heads emanate in pairs and represent the differentiated action of small face in manifesting, sustaining, and dissolving the creation. in the sefer yetzirah, the celestial heads of messiah are: 1. depth of first (tysar qmvi, omehq reshith, corresponding to the letter alef a. also simply called the first, active in creating. 2. depth of last (tyrxa qmvi, omehq acharit, corresponding to the letter tav t. also simply called the last, active in dissolving. 3. depth of good (bvu qmvi, omehq tov, corresponding to the letter mem m, active in sustaining, manif

eutrinos. 8 according to the merriam-webster dictionary, the term adiabatic means occurring without loss or gain of heat! abyss: refers to the sefirah knowledge/first on the fallen tree; also called face of the deep. acharit (hebrew: the last: the fourth and final celestial head of meshiach l hvhy corresponding to the filter of the letter tav. adam kadmon: anthropomorphic allusion to vast face as the celestial man created (i.e. world of b riyah) in the image of elohim; depicted in merkabah literature as riding upon the celestial chariot, or seated upon the throne of el shadai. adam, as the archetype of the first man in the garden of eden, reflects the male (yang) aspect of small face in the lower world of yetzirah, with chavah (eve) representing the feminine (yin) aspect of small face as t

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

sence of god had filled the holy place, the divine love divinus cupido)1 began to speak through the lips of hermes. all descends from heaven, from the one who is the all, by the intermediary of the heaven. attend carefully to this, with full application of your divine intellect, for the doctrine of the divinity is like a torrential flood coming down from the heights with violent impetuosity. from the celestial bodies there are spread throughout the world continual effluvia, through the souls of all species and of all individuals from one end to the other of nature. matter has been prepared by god to be the receptacle of all forms; and nature, imprinting the forms by means of the four elements, prolongs up to heaven the series of beings. all species reproduce their individuals, whether demo

verence and honour. for he goes into the nature of a god as though he were himself a god; he has familiarity with the race of demons, knowing that he is of the same origin; he despises that part of his nature which is only human for he has put his hope in the divinity of the other part.3 man is united to the gods by what he has of the divine, his intellect; all other creatures are bound to him by the celestial plan 1 c.h, ii, pp. 296-355* fad, p. 297. 3 ibid, pp. 301-2. 35 ficino's "pimander" and the "asclepius" and he attaches them to himself by knots of love. this union of gods with men is not for all men but only for those who have the faculty of intellection. thus alone among creatures, man is double, one part like god, the other formed of the elements. the reason why man was condemned

dols by holy and divine rites, so that the idols had the power of doing good and evil" these terrestrial or man-made gods result from a composition of herbs, stones, and aromatics which contain in themselves an occult virtue of divine efficacy. and if one tries to please them with numerous sacrifices, hymns, songs of praise, sweet concerts which recall the harmony of heaven, this is in order that the celestial element which has been introduced into the idol by the repeated practice of the celestial rites may joyously support its long dwelling amongst men. that is how man makes gods.3 hermes adds as examples of such gods, the worship of asclepius, of his own ancestor, hermes, and of isis (implying the cult of the statues of these divinities; and he mentions here, too, the egyptian worship o

s had called the sermo perfectus contained the final initiation into the religious cult practised by the holy hermes. and that cult involved the practice of astral magic. the statues in the temples, the "terrestrial gods, were animated by knowing the occult properties of substances, by arranging them in accordance with the principles of sympathetic magic, and by drawing down into them the life of the celestial gods by invocations. so it would become a legitimate practice for a philosopher, even a devout practice associated with his religion, to "draw down the life of the heaven" by sympathetic astral magic, as ficino advised in his work on magic, the de vita coelitus comparanda. the rehabilitation of the asclepius, through the discovery of the corpus hermeticum, is, i believe, one of the c

uram esse dicebant, rum stellarum fortitudine factam, rum earundem fortitudinis susceptaculum, ideoque habere summam in imaginibus potestatem, ac uires& spiritus suscipere planetarum. haec autem opinio ab aegyptijs uel inducta est, uel maxime confirmata. inter quorum characteres crux una erat insignis uitam eorum more futuram significans, eamque figuram pectori serapidis 72 itcino's natural magic the celestial rays come down perpendicularly and at right angles, that is to say in the form of a cross joining the four cardinal points. the egyptians hence used the form of the cross, which to them also signified the future life, and they sculptured that figure on the breast of serapis. ficino, however, thinks that the use of the cross among the egyptians was not so much on account of its power

onomiae has distinguished between false and true use of tahsmans.1 next he again worries over what thomas aquinas has said in the contra gentiles, finally reaching a position which he imagines is near to that of thomas, namely that the tahsmans have their power mainly from the materials of which they are made, not from the images.2 yet if they are made under the influence of a harmony, similar to the celestial harmony, this excites their virtue. in short, by devious means, ficino has extracted his use of tahsmans from blame. i beheve that he is thinking primarily of planetary talismans, and of these used not in a "demonic" manner but, as walker has said, with "spiritual" magic, a magic using the spiritus mundi, to be attracted mainly through groupings of plants, metals, and so on, but also

ed at on the sabbath, the day of saturn. it should be completed in venus "to signify its absolute beauty. colours as well as lines, or lineaments, should be inserted into the work "there are three universal and singular colours of the world, green, gold, and blue, dedicated to the three graces of heaven, which are venus, sol, and jupiter "they judge therefore that in order to capture the gifts of the celestial graces, these three colours should be frequently used, and into the formula of the world which you are making should be inserted the blue colour of the sphere of the world. they think that gold should be added to the precious work made like the heaven itself, and stars, and vesta, or ceres, that is the earth, dressed in green."1 there is a good deal which i have not been able to unde

of natural objects, talismans, exposing oneself to the air, and so on, for the spiritus is caught by planetary songs as well as in the other ways described. there may be an even closer connection between the ficinian talismans and the ficinian incantations, for in chapter xviii, after his long and involved defence of his talismans, he seems to say that these are made "beneath a harmony similar to the celestial harmony"4 which excites their virtue. i do not know whether this passage can be taken to mean that a ficinian talisman or talismanic type of picture, was made, or painted, to the 1 ibid, p. 23. 2 pico, p. 106; quoted by walker, p. 22. 3 pico, p. 106. see below, p. 90. 4 ficino, p. 558. 79 ficino's natural magic accompaniment of suitable orphic incantations which helped to infuse the

icularis, de divinis, de mediis& sensibilibus naturis.3 the first of these parts of speculative cabala, described as "catholic" philosophy done with revolving alphabets, is thought by scholem to refer to letter-combinatory techniques of abraham abulafia and his school, the path of the names. the second with its allusion to the three worlds the supercelestial world of the sephiroth and the angels, the celestial world of the stars, and the sensible or terrestrial world would presumably correspond to the path of the sephiroth. in the third of the cabalist conclusions, pico gives a definition of practical cabala: scientia quae est pars practica cabalae, practicat totam metaphysicam formalem& theologiam inferiorcm.4 fortunately, he explains himself a little more clearly about the different kind

. the egyptians sculptured a sphinx on their temples to show that the mysteries of their religion must be guarded under a veil of silence.3 the cabala of the hebrews contains mysteries handed on under a seal of silence.4 sometimes he comes near to revealing a secret: and if it is permissible, under the veil of enigma, to mention in public something of the most secret mysteries. we invoke raphael, the celestial doctor that he may liberate us with ethics and dialectics, like a salutary physician. in us, now restored to good health, will dwell gabriel, the force of the lord, who leading us through the miracles of nature and showing us where dwell the virtue and power of god, will present us to michael, the high priest, who, after our service to philosophy, will crown us, as with a crown of pr

FREEMASON BLUEBOOK

itting us as living stones for that spiritual building, that house not made with hands, eternal in the heavens. second section. the badge of a mason. the lamb has in all ages been deemed an emblem of innocence. he, therefore, who wears the.lambskin as a badge of masonry, is thereby continually reminded of that purity of life and conduct which is essentially necessary to his gaining admission into the celestial lodge above, where the supreme architect of the universe presides. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (8 of 76 [11/22/1999 11:51:54 am] third section. a lodge is a certain number of masons duly assembled, having the holy bible, square and compasses, with a charter or warrant empowering them to work. the form of a lodge* the supports of a lodge. our in

of the globes. the globes are two artificial spherical bodies, on the convex surface of which are represented the countries, seas, and various parts of the earth, the face of the heavens, the planetary revolutions, and other particulars. the sphere, with the parts of the earth delineated on its surface, is called the terrestrial globe; and that with the constellations, and other heavenly bodies, the celestial globe. the use of the globes. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (16 of 76 [11/22/1999 11:51:55 am] their principal use, beside serving as maps to distinguish the outward parts of the earth, and the situation of the fixed stars, is to illustrate and explain the phenomena arising from the annual revolution, and the diurnal rotation of the earth round i

ed sounds. this art, by a series of experiments, is reduced to a demonstrative science, with respect to tones and the intervals of sound. it inquires into the nature of concords and discords, and enables us to find out the proportion between them by numbers. astronomy is that divine art, by which we are taught to read the wisdom, strength and beauty of the almighty creator, in those sacred pages, the celestial hemisphere. assisted by astronomy, we can observe the motions, measure the distances, comprehend the magnitudes, and calculate the periods and eclipses of the heavenly bodies. by it we learn the use of the globes, the system of the world, and the preliminary law of nature. while we are employed in the study of this science, we must perceive unparalleled instances of wisdom and goodne

fear, that his tongue and actions may pronounce thy glory. make him steadfast in thy service; grant him firmness of mind; animate his heart and strengthen his endeavors. may he teach thy judgments and thy laws, and be a true and faithful servant. bless him, o lord, and bless the work of his hands. accept us in mercy. hear thou our prayer. forgive our transgressions; and, finally, receive us into the celestial i dge above, where thou forever reignes amen. response.so mote it be. ins. officer to master elect, still kneeling. you will repeat after me your official obligation: i solemnly promise, upon the honor of a mason, that in the office of master of_ lodge, i will, according to the best of my maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (39 of 76 [11/22/1999 11:51:

d and brother, farewell. thou art at rest from thy labor. raised by the supreme grand master's word may you hereafter share the honors of perfection, the joys of bliss immortal. chaplin:let us pray. our gracious father, with a glorious faith in the resurrection we consign the body of our brother to its grave. comfort us in our afflictions; forgive us all that thou seeth amiss; bring us finally to the celestial lodge above to be with thee forevermore. amen. response: so mote it be. chaplin: the lord bless you and keep you. the lord make his face to shine upon you and be gracious unto you. the lord lift up his countenance upon you and give you peace. and unto him, the king eternal, immortal, invisible, the only wise god, be glory and honor forever and ever. amen the lodge escorts the mourner

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

ontfaucon appears the goddess isis sitting on the lotus. her head, upon which is a globe, is surrounded by a radiant circle which evidently represents the sun. on the reverse side is ieu, the word "which is the usual way of the ecclesiastical authors reading the hebrew word jehovah" referring to this from montfaucon, godfrey higgins observes "here isis, whose veil no mortal shall ever draw aside, the celestial virgin of the sphere, is seated on the self-generating sacred lotus and is called ieu or jove"[32] she has also the mystic number 608 which stands for the deity. her breasts show plainly that it is a female representation, although connected with the figure appears the male emblem to indicate that within her are contained both elements, or that the universe is embodied within the fem

sured that there is at present "no means of determining the precise meaning of the cuneiform hea, which is babylonian rather than assyrian" but that it is doubtless connected with the arabic hya, which is said to mean "life" or the female principle in creation. this deity is the god of "glory" and of "giving" titles which during the earlier ages of human existence belonged to the queen of heaven, the celestial mother. the representation of the god amun or amun-ra, which superseded the triune deity, kneph, sate, and anouk at thebes, and from which in assyria doubtless proceeded the trinity, amun, bel-nimrod, and hea, is supposed to be identical with the greek zeus, which means the sun. this god is represented by a female figure seated on a throne. it is crowned with two long feathers, and i

jeremiah, had no higher conception of a god than that indicated by an upright stone, is shown by that prophet when he accuses the entire house of israel "their kings, their princes, and their priests, and their prophets" of "saying to a stock, thou art my father; and to a stone, thou hast brought me forth" that the people could not, or would not, be prevailed upon to renounce the queen of heaven, the celestial mother, is seen in jer. vii, 17, 18 "seest thou not what they do in the cities of judah and in the streets of jerusalem? the children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven and to pour out drink offerings unto other gods" also in jeremiah xliv "then all the men which knew that their wives had burned incense

umed by the sword and by the famine "and when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her and pour out drink offerings unto her without our men" that the above represents a quarrel in which the women of judah openly rebelled against the worship of the "lord" at the same time declaring their allegiance to the female deity, the celestial mother, queen of heaven, is only too evident, the curse pronounced upon them by jeremiah, in the name of the lord, having little effect upon them to change their purpose "therefore, hear ye the word of the lord, all judah that dwell in the land of egypt; behold, i have sworn by my great name, saith the lord, that my name shall no more be named in the mouth of any man of judah in all

ns he is feminine both in the old and new testaments.[88 [88] forlong, rivers of life, p. 223. jehovah was originally female, so, also, was netpe the holy spirit of the egyptian tree of life. we are given to understand that netpe was the same as rhea, the partner of sev or saturn, and that her hieroglyphic name was "abyss of heaven" osiris was the son of this goddess who was really a mai or mary, the celestial mother, he being the only god of the egyptians who was born upon this earth and lived among men. of this forlong remarks "his birthplace was mount sinai; called by the egyptians nysa, hence his greek name dionysos" as the palm was the first offering of mother earth to her children, so osiris was the first offspring of the egyptian celestial virgin to mankind. he was the new sun which

whom mean one and the same thing--the second person in the solar trinity. by the jews, who attempted to ignore the female principle, this god is called the "lord of hosts" and "god of sabaoth" which astronomically means god of the stars and constellations, and astrologically the creator or producer of the multitudes. of this god, ieue, i h s, the author of anacalypsis says that he was the son of the celestial virgin, which she carries in her arms; the horus, lux, of the egyptians, the lux of st. john "it is from this infant that jesus took his origin; or at least it is from the ceremonies and worship of this infant that this religion came to be corrupted into what we have of it. this infant is the seed of the woman who, according to genesis, was to bruise the head of the serpent, which, i

lebrated, and the prophecy of a heathen sibyl is seen to be identical with that of isaiah "the last period sung by the sibylline prophetess is now arrived; and the grand series of ages. that series which recurs again and again in the course of our mundane revolution begins afresh. now the virgin astrea returns from heaven; and the primeval reign of saturn recommences; now a new race descends from the celestial realms of holiness. do thou, lucina, smile propitious on the birth of a boy who will bring to a close the present age of iron and introduce throughout the whole world, a new age of gold. then shall the herds no longer dread the fury of the lion, nor shall the poison of the serpent any longer be formidable. every venomous animal and every deleterious plant shell perish together. the f

ys "those who worship serapis are also christians; even those who style themselves the bishops of christ are devoted to serapis. there is but one god for them all; him do the christians, him do the jews, him do all the gentiles also worship" it has been said that the head of serapis supplied the first idea of the portrait of christ. before the figure of serapis, in his temple, used to stand isis, the celestial virgin, with the inscription "immaculate is our lady isis" in her hand she bore a sheaf of grain. as serapis, or pan, finally became christ, so isis, or the queen of heaven, became his mother, and to the latter were transferred all the titles, ceremonies, festivals, and seasons which from the earliest time had belonged to the great goddess of nature. subsequently, probably about the

GILBERT THE MAGICAL MASON

o certain men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this,asacanopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patient submission to deity, and by active effortsutpower, draw down to itself a commission to work wonders, and so do'notas other men do .thegreat tendency of the modern times has been to reduce allmen to a level, a dead level of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discourage res

GILBERT THE SORCERER AND HIS APPRENTICE

ortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with. green and gold, the colour of vegetation and of growth: banish thou therefore the evil and seek

rules of the old astrologers and the characteristics which they affixed to [he star groups give us a267 great clue. i have not anything like time to go intoitnow;butanyonewho has the patience to followitout can easily do so, andifyou look at the direction of the earth's axis, look at the characteristics of the constellations round the pole star and the characteristics of the constellations round the celestial equator, you will see sorrow, suffering, tribulation, and trial, tbe characteristics of this material plane, and you will see many other things, all of which interpreted will give you a very exact account of the materialist man or woman, the dangers, the troubles, the sufferings that are in store for them. on the other hand, look in precisely the same way at the pole of the ecliptic

GNOSTIC HANDBOOK

f must be traveled! the gnostic handbook page 91 therefore if any man be in christ, he is a new creature: old things are passed away; behold, all things are become new. 1 corinthians 5:17 the two paths the first path is known as the terrestrial path or that of the dove. there are actually two paths within the process of transfiguration. before anyone can enter the path of the serpent of wisdom or the celestial path they must have passed through the terrestrial first. the terrestrial path is the path of rebirth for most gnostics, it is a demanding way which transforms the dialectic into the very substance of the treasury of light. in the new testament it is the path of the called. in the secret teachings of valentinus those who enter the path of the dove are known as psychics, while those w

while those who follow the secret path of the serpent are known as pneumatics. the path of the dove has seven stages. these seven stages illustrate the process of the terrestrial path, after the gnostic has worked through these stages he can rightly be called a child of the treasury of light. at this point, depending on his destiny, he will reincarnate and teach and assist others or he will enter the celestial or secret path. the destiny of those who remain as children of the dove is to be reborn as immortal beings living on the restored light world which will be the replacement for earth. the earth will be rectified and return to the static kingdom and will exist in a dimension of light populated by those of the terrestrial path of rebirth. the mysteries..and to make plain to everyone the

s. this teaching was a special wisdom for a certain class of initiate. the divine will would call certain people from the path of terrestrial salvation to enter a new way, that of celestial deification. and that is the nexus of this new specialized teaching, that some of the initiates would be called to become part of the god family, in other worlds, gods themselves! this special path is known as the celestial path, the path of the serpent of wisdom or the path of the chosen ones. initiates on this path were known in some traditions as parfait or perfected ones. this secret teaching has been known to the orthodox churches for some time but has been taught in radically divergent fashion. gods essence is inaccessible. his uncreated and eternal energies (glory, light, love) permeate the unive

asts, the gnostic handbook page 94 and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. these are they which were not defiled with women; for they are virgins. these are they which follow the lamb whithersoever he goeth. these were redeemed from among men, being the firstfruits unto god and to the lamb. revelation 13:3-4 the celestial class are those who have reached perfection through the path of transfiguration and achieved a state of godhood. they continue to incarnate on earth working with the will (logos) of the lord of wisdom. in the end time the 144,000 in conjunction with the celestial class will fulfil the role of the "left hand of god" cleansing the planet in preparation for his return. the celestial cla

ial confirmation (consolomentum. as can be seen from the verse below there are two distinct forms of baptism, both of which are available to those on the terrestrial path. there is the baptism of repentance (known scripturally as the baptism of water or john's baptism, and there is the baptism or anointing with the holy spirit or fire (the baptism of the holy spirit. the third initiation, that of the celestial class is a unique rite (not a baptism) and one we will not elaborate on in this study. the gnostic handbook page 99 so paul asked "then what baptism did you receive "john's baptism" they replied. paul said "john's baptism was a baptism of repentance. he told the people to believe in the one coming after him, that is, in jesus" on hearing this, they were baptised into the name of the

rtainly is not the born again experience of a southern baptist! the path of the gnosis or celestial salvation is very different from what most people expect. it builds on the foundations of the terrestrial path but goes far beyond them. it is a path for a chosen few in juxtaposition to that of the path of the called few. the path to salvation in general terms is only for a small number, therefore the celestial path is for an even more minute elect. it is a special elite path for the chosen. make every effort to enter through the narrow door, because many, i tell you, will try to enter and will not be able to. luke 13:24 in the early gnostic church the state of perfection was well recognised. to avoid charlatans claiming the state, the church itself verified the achievement. this was known

eved a new state of being they went far beyond the normal restrictions and confines of contemporary morality. as illustrated in the wineskins tale of the new testament, the new wine of the gnosis cannot be poured into old wineskins, according a totally new man (light being, parfait) must be formed before receiving the secret teachings. the new wine or esoteric teachings of jesus were reserved for the celestial class. and no one pours new wine into old wineskins. if he does, the new wine will burst the skins, the wine will run out and the wineskins will be ruined. no, new wine must be poured into new wineskins. luke 5:37,38 this system of graduated knowledge, different teachings for different levels of salvation is also clearly intimated in the work of jesus himself. jesus taught in a caref

ed into new wineskins. luke 5:37,38 this system of graduated knowledge, different teachings for different levels of salvation is also clearly intimated in the work of jesus himself. jesus taught in a carefully structured hierarchy composed of the twelve disciples, the seventy and the multitudes. it can be readily seen that this structure of teaching is mirrored in the multiple paths to salvation. the celestial path, the terrestrial path and the multitudes who may follow the ethical codes but do not enter the path. it is not simple to explain the nature of the celestial path nor the calling to it. however, it is imperative for the gnostic to know the voice when it comes, for the celestial path is a special calling bringing unique opportunities as well as many dangers. celestial transfigurat

to it. however, it is imperative for the gnostic to know the voice when it comes, for the celestial path is a special calling bringing unique opportunities as well as many dangers. celestial transfiguration verily, verily, i say unto you, he that believeth in me, the works that i do shall he do also; and greater works than these shall he do; because i go unto my father. john 14:12 the calling to the celestial path is a special one. it echoes across lifetimes bringing the parfait to higher and higher levels of development, until, at an appointed time perfection is achieved. this state of perfection is a unique state of being. it is one where the gnostic is in tune with the mind of god (logos) and his actions embody the holy spirit (sophia. this state of "walking in the light" represents a

unique to each one called, and is a harrowing experience, which shakes the soul to its very core. the gnostic is then lead through secret and inner interpretations of scripture and practise (by a teacher or hierarch) and then into an experience of full regeneration. usually this process is achieved over many lifetimes and in keeping with the coming end of time many parfait are now awakening into the celestial state. the amazing thing about this state is that it goes further than simply returning the "soul" to perfection (terrestrial salvation) but actually transfigures the self to become a member of the god family while in life! this state of perfection (teleios) is inherent within the concept of spiritual rebirth and the nature of the new man in christ. as a gnostic is reborn in the imag

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

other life streams which operate within these alternate realities. to get a more comprehensive picture we should discuss each plane in detail. the divine plane this is the point of origin, the matrix from which all universal systems evolve. it is the plane of kether in the kabbalah and on a more tangible level, the dimension from which the source of light originates. this is the goal for those on the celestial path. the seven planes. four worlds traditional lifeforms (rosicrucian (kabbalah. divine plane. atziluth. source of all light. plane of virgin spirits. atziluth. gods. plane of divine spirit. briah. arch angels. plane of life spirit. briah. arch angels. plane of thought. yetzirah. angels. desire plane. yetzirah. angels. physical world. assiah. human spirits. from briah through to ass

can mean destruction or obsession, a relevant maxim here is that "all acts of sex are acts of power. related to this characteristic is the mystery of the terrestrial and celestial paths, while both paths have much in common they activate the energy centres in different ways using very different technologies. the very things that are forbidden to those of the terrestrial path are used by those of the celestial to achieve liberation. the commendation given to the church is for standing strong in the time of tribulation and persecution. this refers again to the great discipline need to control this energy centre. while the base centre refers to all manner of desires, this centre is clearly sexual in nature and demands initiated control. the counsel and warning is against hypocrites and blasp

orld of the archons, battling against the seven planets and fallen webs and traps. after navigating through gnostic theurgy page 84 the fallen kingdom it can, because of its light nature, shed its lower skin and pass through the cross or barrier and return home to the pleroma. the practices of this buddhist sect are esoteric in nature and have much in common with the secret techniques used within the celestial path of the gnostic tradition. this tradition is also found reflected in the secret chariot or merkeva mysticism of the kabbalistic tradition. seven days of re-creation another tradition which expresses this process of re-creation is found hidden within the creation tale of genesis. emanuel swedenborg, the great swedish mystic, taught that hidden with the seven days of creation was a

w surely this does not apply to modern fundamentalist christians who are supposedly reborn by a quick prayer at a revival meeting! gnostic theurgy page 127 no, being reborn is being transformed from one substance to another! the two paths there are two paths within the process of transfiguration. the first path is known as the terrestrial path (or that of the dove, the second that of the serpent (the celestial path. before anyone can enter the path of the serpent of wisdom (or the celestial path) they must have graduated from the terrestrial path first. the terrestrial path is the path of rebirth for most gnostics. it transforms the dialectic into the very substance of the treasury of light. in the new testament it is the path of the called. in the secret teachings of valentinus, those who

m, celestial, chosen ones, parfait. fig 35 gnostic theurgy page 128 the path of the dove has seven stages (fig 36. these seven stages illustrate the process of the terrestrial path. only after the gnostic has worked through these stages can he rightly be called a child of the treasury of light. at this point (depending on his destiny, he will reincarnate, teach and assist others, or he will enter the celestial or secret path. the destiny of those who remain as children of the dove is to be reborn as immortal beings living on the restored earth. the earth will be rectified and return to the static kingdom and shall exist in a dimension of light populated by those of the terrestrial path of rebirth. the mysteries..and to make plain to everyone the administration of this mystery, which for ag

was a special process for a unique class. certain gnostics would feel the call to move from the path of terrestrial salvation and enter a new phase of development, that of celestial deification. this is the nexus of the new specialised teaching, that some of the gnostic brethren would be called to become part of the hierarchy itself, in other words, gods themselves! this special path is known as the celestial path, the path of the serpent of wisdom or the path of the chosen ones. initiates on this path were known in the cathar tradition as parfait; or the perfected ones. this secret doctrine or teaching has been known in many of the orthodox churches since the earliest of days, but has generally been understood by the orthodox in a way that is very different from its original gnostic mean

r beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. these are they which were not defiled with women; for they are virgins. these are they which follow the lamb whithersoever he goeth. these were gnostic theurgy page 132 redeemed from among men, being the firstfruits unto god and to the lamb. revelation 13:3-4 the celestial class are those who have reached perfection through the transfiguration and achieved a state of godhood. they continue to incarnate on earth, working with the divine will (logos. at the omega day the 144,000, in conjunction with the celestial class, will fulfil the role of the "left hand of god, cleansing the planet in preparation for his return. they will be translated to become imm

irit and celestial confirmation. as can be seen from the verse below there are two distinct forms of baptism, both of which are available to those on the terrestrial path. there is the baptism of repentance (known in the bible as the baptism of water or john's baptism, and there is the baptism or anointing with the holy spirit or fire (the baptism of the holy spirit. the third initiation, that of the celestial class is a unique rite (not a baptism) and one we will not elaborate upon in this study. so paul asked "then what baptism did you receive "john's baptism" they replied. paul said "john's baptism was a baptism of repentance. he told the people to believe in the one coming after him, that is, in jesus" on hearing this, they were baptised into the name of the lord jesus. acts 19:3-5 gno

le is completed and regeneration occurs. in lesser cycles it is a time of renewal, in the great cycle it is the final omega point, when the system is rectified and the fallen dialectic system ceases to be. this period marks the final transition of those on both the terrestrial and celestial paths. the earth is transformed, and becomes a starting point for those of the terrestrial, whilst those of the celestial are transfigured and entered the pleroma. gnostic theurgy page 187 there are also celestial bodies, and bodies terrestrial. but the glory of the celestial is one, and the glory of the terrestrial is another. 1 corinthians 15:40. but the day of the lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with ferv

GOETIA LUCIFERIAN

to thank- jack ehrhardt, ms. napper, frater scorpius nokmet, frater a.s.l, dana dark, a special thank you to fellow initiate marie buckner, ugly shyla and mother, robert mahar, shemyaza of immortal coil designs, magus books and all of the brothers and sisters of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of t

pon the initiatory intent then this is a building point of character associated with the spirit therein. daemonic spirits/djinn are the phantasms which congress and communicate with those who partake of the infernal sabbat, the conclave of witches and sorcerous beings of night-walking dreaming gnosis. daemonic (demonic) spirits are often fallen angels; those who have tasted from the golden cup of the celestial realm of lucifer, and by falling into the infernal realms have learnt the dark ways of their own sorcerous making. such daemonic forces are but in some ways mirrors of our self, we must gain by association and invocation. this, by this work alone, will strengthen and develop the very self of the sorcerer, the ever changing luciferian and promethean essence from which the body and min

she invokes the force that is the mind moves with inspiration under the spirit summoned. 13 such methods of invocation act not in mere possession in most cases, rather activates areas of perception according to the individuals associations of inspirational knowledge or impulses. angelic spirits are those which infuse us with the fire of lucifer, that which fell from heaven. this is the gnosis of the celestial sabbat knowledge gained from the spirits of the air. the luciferian spirits (the spirits of air) are often celestial, white shades or blackened shapes, depending on the lower or higher nature of their being. it is the goal of the magician to be able to in an astral sense shape shift into either an illuminated or shadowed aspect of being, as is the reflection of the being. simplicity

ircle is not by any means a must, one may create an ourabouris levianthanic boundary which is symbolic of the self encircled, that fascination and self-enchantment leads to the gates of the infernal and celestial peaks of magick light, the awakening of ones will and divinity. the circle should be understood as the essence of the self, that it is the bridge between the waking and dreaming, between the celestial and infernal, the fiery essence of the azazel. the original circle of solomon as redesigned by aleister crowley is indeed powerful in form, e.g. ourabouric circle, but in working with such a more luciferian focus was needed. the leviathan which makes the circle, is sigillized and charged essentially with the names of luciferian power, being sabaoth (the lord of the sabbat, or the sab

the blade is heated, take the knife and place it in the water 24 by the blood i give i empower this blade, the very knife of my divine will by the moon waxing and waning i do receive the fallen stars fiery and ancient blade of steel do i summon thee, with the fires of azazel called shaitan do i consecrate thee, by the flames of hecate do i empower thee! the circle is cast in the sabbat journey of the celestial and infernal blessed is this sacred blade so mote it be! the black hilted knife (evocation dagger) the black hilted knife is the blade of barbarous evocation, the knife dedicated to shaitan of midnight and banal, the daemonic adversarial blade of lucifer, the sacred weapon of banishing and commanding the fulgaris lightning bolt of the fallen djinn. the black hilted knife is used for

sire in the form of a black serpent which rises through your spine starting at the base. as it moves up you will enflame yourself more. if with a partner, they shall envision the same to materialize the spirit. begin visualizing what this spirit looks like, feels like and what form it takes. visualize how it speaks to you and the familiars of which it governs. as you reach climax, you ascend into the celestial heights of the luciferian sabbat when the mind is led through the axis of the point of light, the solar force of azazel. annoint the sigil in the sexual fluid of either yourself (if solitary) or both yourself and your partner. at the moment of ecstasy, you shall take the flesh of the beast and along with the djinn spirit, descend unto the infernal sabbat of the death posture, from wh

ife, that may be considered as useful knowledge. he brings the love and lust of women young and old. gamori governs 26 legions of spirits. 5 ose ose/ose/voso is a great president, who appears as a leopard. he will put a human form on at the request of the magician. ose is a cunning spirit who intiates one to the mysteries of the heavens and divine things (luciferic spirits. ose also guides one to the celestial/luciferian sabbat and may transform the sorcerer into any astral form they wish. he governs 30 legions of spirits. 65 6 amy amy/avnas is a great president who appears as fire but upon the request of the magician, will take a human shape. he teaches astrology and sciences, according to ones initiatory interests. amy grants good familiars and grants insight on the treasures of knowledg

GOLDEN DAWN RITUALS A

2. archangels on the paths 3. practical workings with the schemhamphoresch 4. telesmatic figures 5. 6. 7. 8. 21. the advanced meditation of rah ynda end of second stage. the adept must now pass examination on [c] and [e. tarot [n [n1 [p [o [q [r [f] 21. tarot description of 78 cards (symbology and meaning [n] 22. major arcana series [n1] 23. tarot: tabular view of dominion of symbols of book t in the celestial heavens, and operation and rules of the tree of life as projected in a solid sphere [p] 7 24. tarot: the astronomical correspondences [o] 25. tarot: method of divination (opening of the key [q] 26. tarot: tabulated rules [r] the adept must now pass an examination on. concourse of forces [t [x [s [h [y] 27. forty-eight enochian calls [t] 28. attributions of the enochian tablets- n.o.m

GOLDEN DAWN RITUALS K

ls of the watchtower of the north (replaces the chain upon the ox head. takes the incense, goes to the west of altar, faces east, raises it, and draws equilibrium spirit pentagrams, saying "exarp bitom (draw active pentagram) hcoma nanta (draw passive pentagram) in the names and letters of the mystical tablet of union, i invoke ye, ye divine forces of the spirit of life. i invoke ye, ye angels of the celestial spheres whose dwelling is in the invisible. ye are the guardians of the gates of the universe! be ye also the watchers of our mystic vault. keep far removed the evil and the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers

GOLDEN DAWN RITUALS U1

eturn on demand. it contains nothing of 2 the microcosmic man thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of man is called "the magical mirror of the universe" for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to the man. this sphere surroundeth a physical body of the man as the celestial heavens do the body of a star and a planet, having their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, all the ten sephiroth are projected in the form of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a

GOLDEN DAWN RITUALS Z1

ing. the lamen is partially explained in the portal ceremony thus "the hierophant's lamen is a synthesis of trapt to which the calvary cross of six squares, forming the cube opened out, is fitly referred. the two colours, red and green, the most active and the most passive, whose conduction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of o and n. the reconciling yellow unites with blue in green which is the complimentary color to red and with red, in orange which is the complementary color to blue. the small inner circle placed upon the cross alludes to the rose that is conjoined therewith in the symbolism of the rose and cross of our order. but in addition to this, it represents the blazing light of the

the sea of solomon. on the tree of life, it embraces nine of the sephiroth, exclusive of rtk. dwsy and twklm form the triangle below, with the former as the apex, and the latter as the base. like the caduceus, it further represents the three elements of n, m and o. the crescent is n which is above the firmament, the circle is the firmament, and the triangle is the consuming o below, as opposed to the celestial o symbolized by the upper part of the caduceus" in addition to this explanation, the cup represents the receptacle and collector of the more fluidic forces of the light, and is the symbol of an inexhaustible bowl of libation from which reservoir the adept may draw the reserved forces of the light, which is a matter that again calls for meditation. the lamen of the dadouchos is thus e

GOLDEN DAWN RITUALS ZAM10

n me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the center and the shrine, the silence and the eternal light of the godhead. beneath my feet they rage in dumb impotence. for i am hoorpokratist, the lotus-throned lord of silence. were i to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents of fierce flame. for i am ra enshrouded, kephra unmanifest to man. i embody my father hoor, the might of the avenging god, and my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all

of the avenging god, and my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all power. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sen

GOLDEN DAWN RITUALS ZAM20

i invoke ye, ye angels of the watchtower of the north. step 10 go to the center altar and face east. replace pantacle. take incense, go west of altar, face east, raise it, and trace the active equilibrating spirit pentagram. say "exarp, bitom" trace the passive equilibrating spirit pentagram, saying "hcoma, nanta. in the names and letters of the mystical tablet of union, i invoke ye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are the guardians of the gates of the universe; be ye also the watchers of my mystic sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and b

GOLDEN DAWN RITUALS ZAM21

shrine which standeth in the center of the earth. behold! he is in me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when

GOLDEN DAWN RITUALS ZAM22

so that the power of ra may manifest through thee, i give thy body the life of spirit. step 14 make the passive and active spirit pentagrams, and the rose cross symbol. vibrate powerfully the enochian exhortation used in the portal ceremony. say: in the name of hyha, alga, and by all the names and letters of the mystical tablet of union, i command ye, o ye forces of eth. i invoke ye, ye angels of the celestial sphere, whose dwelling is in the invisible, to give me of your light forever. bind unto this creature of talismans the ethereal splendour of your realm so that it may become a living creature well fitted to receive the incarnation 18 of the divine. give it life and energy, i beseech thee, so that always it may manifest unto me the glorious quality of trapt. the charge against evil st

GOLDEN DAWN RITUALS ZAM7

the shrine which standeth in the center of the earth. behold! he is me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth, and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ng of tiahuanaco. these, he says, were based solely and exclusively on the difference in the obliquity of the ecliptic of the period in which the kalasasaya was built and that which it is today .1 what exactly is the obliquity of the ecliptic, and why does it make tiahuanaco 17,000 years old? according to the dictionary definition it is the angle between the plane of the earth s orbit and that of the celestial equator, equal to approximately 23 27 at present .2 to clarify this obscure astronomical notion, it helps to picture the earth as a ship, sailing on the vast ocean of the heavens. like all such vessels (be they planets or schooners, it rolls slightly with the swell that flows beneath it. picture yourself on board that ship as it rolls, standing on the deck, gazing out to sea. you ris

ock of a great metronome: a constant, almost imperceptible, nodding, perpetually changing the angle between yourself and the horizon. now picture the earth again. floating in space, as every schoolchild knows, the axis of daily rotation of our beautiful blue planet lies slightly tilted away from the vertical in its orbit around the sun. from this it follows that the terrestrial equator, and hence the celestial equator (which is merely an imaginary extension of the earth s equator into the celestial sphere) must also lie at an angle to the orbital plane. that angle, at any one time, is the obliquity of the ecliptic. but because the earth is a ship that rolls, its obliquity changes in a cyclical manner over very long periods. during each cycle of 41,000 years the obliquity varies, with the p

utor mankind.26 is it a coincidence that uaana, in the mayan language, means he who has his residence in water ?27 let us also consider tiamat, the sumerian goddess of the oceans and of the forces of primitive chaos, always shown as a ravening monster. in mesopotamian tradition, tiamat turned against the other deities and unleashed a holocaust of destruction before she was eventually destroyed by the celestial hero marduk: she opened her mouth, tiamat, to swallow him. he drove in the evil wind so that she could not close her lips. the terrible winds filled her belly. her heart was seized, she held her mouth wide open, he let fly an arrow, it pierced her belly, her inner parts he clove, he split her heart, he rendered her powerless and destroyed her life, he felled her body and stood uprigh

have possessed accurate information concerning their orbital distances from each other and from the sun. egypt and mexico more coincidences? after completing his studies of the pyramids and avenues of teotihuacan, stansbury hagar concluded: we have not yet realized either the importance or the refinement, or the widespread distribution throughout ancient america, of the astronomical cult of which the celestial plan was a feature, and of which teotihuacan was one of the principal centres. 13 but was this just an astronomical cult? or was it something approximating more closely to what we might call a science? and whether cult or science, was it realistic to suppose that it had enjoyed widespread distribution only in the americas when there was so much evidence linking it to other parts of t

on only in the americas when there was so much evidence linking it to other parts of the ancient world? for example, archaeo-astronomers making use of the latest starmapping computer programmes had recently demonstrated that the three world-famous pyramids on egypt s giza plateau formed an exact terrestrial diagram of the three belt stars in the constellation of orion.14 nor was this the limit of the celestial map the ancient egyptian priests had created in the sands on the west bank of the nile. included in their overall vision, as we shall see in parts vi and vii, there was a natural 11 ibid, pp. 266-9. 12 the ancient kingdoms of mexico, p. 67. 13 mysteries of the mexican pyramids, p. 221. 14 the orion mystery. graham hancock fingerprints of the gods 169 feature the river nile which was

w. ten months of winter are there now, two months of summer, and these are cold as to the water, cold as to the earth, cold as to the trees. there all around falls deep snow; that is the direst of plagues. 2 the reader will agree that a sudden and drastic change in the climate of airyana vaejo is indicated. the avestic scriptures leave us in no doubt about this. earlier they describe a meeting of the celestial gods called by ahura mazda, and tell us that the fair yima, the good shepherd of high renown in the airyana vaejo, attended this meeting with all his excellent mortals. 1 the bundahish chapters i, xxxi, xxxiv, cited in william f. warren, paradise found: the cradle of the human race at the north pole, houghton, mifflin and co, boston, 1885, p. 282. 2 vendidad, fargard i, cited in loka

e shall see in part v, astronomical data of a disturbingly accurate and scientific nature turns up repeatedly in certain myths, as time-worn and as universal in their distribution as those of the great flood. where did their scientific content come from? graham hancock fingerprints of the gods 219 part v the mystery of the myths 2. the precessional code graham hancock fingerprints of the gods 220 the celestial sphere. graham hancock fingerprints of the gods 221 graham hancock fingerprints of the gods 222 chapter 28 the machinery of heaven although a modern reader does not expect a text on celestial mechanics to read like a lullaby, he insists on his capacity to understand mythical images instantly, because he can respect as scientific only page-long approximation formulas, and the like. he

its summer. the seasons result from the annual variation in the angle at which the sun s rays reach any particular point on the earth s surface and from the annual variation in the number of hours of sunlight received there at different times of the year. the earth s tilt is referred to in technical language as its obliquity, and the plane of its orbit, extended outwards to form a great circle in the celestial sphere, is known as the ecliptic. astronomers also speak of the celestial equator, which is an extension of the earth s equator into the celestial sphere. the celestial equator is today inclined at about 23.5 to the ecliptic, because the earth s axis is inclined at 23.5 to the vertical. this angle, termed the obliquity of the ecliptic, is not fixed and immutable for all time. on the

in the southern celestial hemisphere. this will involve a slow swivelling pedalling motion with your hands and shoulders. 10 be warned, however. the millwheel of the earth is heavier than it looks, so much heavier, in fact, that it s going to take you 25,776 years17 to turn the two tips of its axis through one full precessional cycle (at the end of which they will be aiming at the same points in the celestial sphere as when you arrived. 11 oh, and by the way, now that you ve started the job we may as well tell you that you re never going to be allowed to leave. as soon as one precessional cycle is over another must begin. and another. and another. and another. and so on, endlessly, for ever and ever and ever. 12 you can think of this, if you like, as one of the basic mechanisms of the sol

analysed and predicted precisely. it is, however, extremely difficult to observe, and even harder to measure accurately, without sophisticated instrumentation. in this, there may lie a clue to one of the great mysteries of the past. graham hancock fingerprints of the gods 232 chapter 29 the first crack in an ancient code the plane of the earth s orbit, projected outwards to form a great circle in the celestial sphere, is known as the ecliptic. ringed around the ecliptic, in a starry belt that extends approximately 7 north and south, are the twelve constellations of the zodiac: aries, taurus, gemini, cancer, leo, virgo, libra, scorpius, sagittarius, capricornus, aquarius and pisces. these constellations are irregular in size, shape and distribution. nevertheless (and one assumes by chance)

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ble. summary: lnconclusive. 1 probably saw the astral counterpart of the table but can not be sute. suggestions: 1 needto try this esercise again while standing.my mirad wandered tonight and 1 had a hand time concentrarting. 82 invocation vs evocation i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. aleister crowley, libersamekh i invokeye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the secrets of the light divine. the golden dawn's watchtower ceremony technically, to invoke means to "call in" whereas to evoke means to "call forth" under normal

(heh-koh-rnah) in the names and letters of the mystical tablet of union, i invoke you, angels who are divine forces of the spirit of life. 91 then vibrate the four names of the elements. feel the angels of the tablet of union rising up from within you. step 7. make the sigas of the rending of the veil (reference "rending and closing the veil" later in this manual) and say, i invoke you, angels of the celestial spheres, whose dwelling is in the invisible. you are the guardians of the cates of the universe. may you also be the guardians of this mystic sphere. keep away the evil and the unbalanced. strengthen and inspire me so that 1 may preserve in purity this abode of the mysteries. let my sphere be pure and holy that i may enter in and become a partaker of the secrets of the light. feel al

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

eld to be seductive and sinful: and thus was forged the legend of the venus-mount. their ancient ofl'erings too the "wasscnberg p. 72. creuzer's symb. 2, 98. i fear eudbeck bad the boldness to adapt the legend of adonis (p. 949n) to oden- conf' frau welt' dame world, in conrad's poem p. 196 seq. vol. iii. e 948 spectres. peo^jle did not altogether drop, but limited them to tlie slieaf of oats for the celestial steed, as even death (another hunter, p. 845-6) has his bushel of oats found him (p. 844. when horn again as heroes, the gods retained their genuine old character undimmed. thus we see dietrich, ekliart, artlivr, charles, waldemar, palnatohe, nay, king christian, significantly incorporated in the roving company, without the slightest detriment to their dignity or repute among the peo

as already 'his angels) was banished into darkness. luke 10, 18: ioewpovv top a-aravav? aatpairrjv ix rov ovpavov iteaovta, as the lightning darts into the ground, whereas a falling star usually affords a pleasing image (p. 722. at the same time, this revolt of the devil and his companions must be supposed to have had a higher antiquity. thus arose the doctrine of a satanic empire in rivalry with the celestial, a doctrine that daily met with more acceptance: the evil spirits maybe the weaker side and suffer 'defeat, but they go about enlisting wicked men, and seek thereby to replenish their host. compacts are made with the devil, and he aids his confederates even during their eai'thly life. from another side, the conversion of the heathen itself contributed to expand and diversify the prev

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

t into the temple, is suggestive of a similar carrying of water in a sieve, of which there is some account to be given further on. plutarch (in numa 9) makes out that new fire was obtained not by friction, but by in tercepting the sun s rays in clay vessels destined for the pur pose. the greeks worshipped hestia as the pure hearth-flame itself.1 but lemnos, the island on which zeus had flung down the celestial fire-god hephaestus, 3 harboured a fire-worship of its own. once a year every fire was extinguished for nine days, till a ship brought some fresh from delos off the sacred hearth of apollo: for some days it drifts on the sea without being able to land, but as soon as it runs in, there is fire served out to every one for domestic use, and a new life begins. the old fire was no longer

ood or lucky star. from this guidance, this secret sympathy of dominant constellations, fate can be foretold. conversely, though hardly from native sources, it is said in the renner 10984 that every star has an angel who directs it to the place whither it should go. 1 swem die sternen werdent gram, dem wirt der maue lihte alsam. frid. 108, 3. 722 sky and stars. there is a pious custom of saluting the celestial luminaries before going to bed at night (sup. i, 112, and among the mod. greeks, of offering a prayer when the evening star is on the rise. according to the edda, all the stars were sparks of fire from muspells-heim, that flew about the air at random, till the gods assigned them seats and orbits, sn. 9. sgem. 1. ignited vapours, which under a starry sky fall swiftly through the air l

welling (sn. 21, and heimdallr is the appointed keeper of the bridge; he guards it against hrimthurses and mountain-giants, 2 lest they make their way over the bridge into heaven, sn. 18. 30. the whole conception is in keeping with the cars in which the gods journey through heaven, and the roads that stretch across it (conf. p. 361. it was christianity that first introduced the 0. test, notion of the celestial hew being a sign of the covenant which god made with men after the rain of the deluge: ohg. reganpocjo, as. scurboga, shower-bow, csedm. 93, 5. meanwhile some ancient superstitions linger still. the simple folk imagine, that on the spot where the rainbow springs out of the ground, there is a golden dish, or a treasure lies buried; that gold coins or pennies drop out of the rainbow. w

hs gen. veihsis (propugnaculum) from veihan (pugnare; so that it ex presses profectus, successus, the forward movement of time, and is near of kin to ohg. dihsmo, dehsmo (profectus, probably also to dihsila (temo, our deichsel, as ?isl, thill, for which we may assume a goth]?eihslo)?eihsla, the apparatus by which the waggon is moved on. schmeller 4, 294 cleverly connects terao itself with tempus: the celestial waggon-thill (p. 724) marks the movement of nocturnal time (varro 7, 72-5, and)?eihsla becomes a measure like the more general j?eihs. even if the connexion of the two latin words be as yet doubtful, that of the two gothic 790 time. 791 ones can hardly be so. but now, as the goth, freilis has no representative in the other teutonic tongues, and in return the ohg. zit, as. tid, on. ti

roots and boughs in three directions (standa a]?ria vega, so did three or four great highways branch out from the irminsul (pp. 356. 361; and the farther we explore, the richer in results will the connexion of these heathen ideas prove. the pillars of hercules (p. 364, of bavo in hainault, and the thor and roland pillars (p. 394) may have had no other purpose than to mark out from them as centre the celestial and terrestrial direction of the regions of the world; and the sacred yggdrasil 1 also in the east, conf. jelaleddin s divan in hammer s pers. redek. p. 183. 2 first publ. in boissonade s anecd. graeca, torn. 4, paris 1882, pp. 1365. 3 hist, duorum christi militum (opera, basil. 1575. pp. 815902; also printed separately, antv. s.a (the illustration at p. 107; another version in tfuri

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ciousness.(see nous and vital life force. brotherhood, great white.(see great white brotherhood) c celestial sanctum.a cosmic meeting place for all minds of the most highly developed and spiritually advanced members and workers of the rosicrucian fraternity. it is the focal point of cosmic radiations and thought waves from which radiate vibrations of health, peace, happiness, and inner awakening. the celestial sanctum is a concentration of the spiritual selves of all those members who seek cosmic attunement. it is, abstractly, a plane of consciousness where are assembled the many minds who have similar impersonal ideals. cell.a body of spherical or other shape having a wall with negative polarity and a nucleus of positive polarity. the cell is the fundamental form of all creation. every li

ce of seeing the illustrious amenhotep iv initiated as a grand master, and the honor of assisting in the initiation of the successor to amenhotep iv. the best known work attributed to hermes is the divine pymander, or the shepherd of men. hierarchy.a group of persons or things arranged into a progressive order according to their authority or other determined qualities. mystically, this alludes to the celestial hierarchy or a group of spiritual or allegorical beings arranged into nine orders of three triads each. these nine orders constitute a kind of celestial ladder, the most spiritually advanced or highest triad being the one most approximate to the cosmic mind, and each of the others being of a lesser advanced stage. hypnotism.a subject it is well to approach carefully and in detail. th

HAMIL THE ROSICRUCIAN SEER

cation had to be made calling on both the spirit of the crystal and the protection of god. one of hockley's invocations survived in a notebook once in the possession ofmrj.watkins and was copied from there by gerald yorke.]thefollowing call for the crystal was given to me on the roth july 1834 by my friendmrjames elliott the astrologer who received it frommrjohnworsdalesm.of lincoln the author of the celestial philosophy 8 vo; genethliac astrology 8vo 1796, nativity 1819; this call has been used with great success by him, but my friendmrelliott who would be his own seer, but could never obtain any visions, shortly before his death, gave me the call and also his crystal..thedivine call probatumestf[red] h[ockley] i humbly desirethee,0 lord god, my most merciful and loving god, the giver of

specially oblige myself by these presents firmly& faithfully and without deceit to t.w.>icrystal stone or glass and to fulfil his commands truly in all things wherein i can by the virtue of all the names of god and by virtue wherewith the sun and moon were darkened and my planet and the celestial characters thereof and principally by this seal binding most solidly. in witness of which guilty person he commanding i have signed this present obligation with mine own seal to which ialwaysstick close."thename of the person who wishes to obtain the spirit in the crystal.ro6therosicrucianseertheoperator must have the seal and character of the spirit he would invoke. also the pentacl

HANDBOOK OF EGYPTIAN MYTHOLOGY

eton university) have survived from the old kingdom, and they are rare from later periods too. no major temple library has ever been discovered intact, and this gap is one of many in the sources for egyptian myth. the main purpose of assembling these texts and inscribing them inside pyramids was to help the body of the deceased king to escape the horror of putrefaction and his spirit to ascend to the celestial realm where he would take his place among the gods. some of the texts were probably recited during the king s funeral or as part of the mortuary cult that continued after his death. others may have been intended to be spoken by the deceased king as he entered the afterlife. in this type of incantation, the king took on the role of many different deities. around 200 deities are mentio

eaters and birds of prey soared above the deserts, and huge flocks of migratory birds passed overhead or wintered in the south of the country. many egyptian deities had bird forms, but flocks of birds were used as a symbol of chaos. in some egyptian creation myths, a bird was the first living being. the heavens could be imagined as a cosmic hawk. many spells claimed to bestow the power to fly to the celestial realm or between the worlds of the living and the dead. the ba, the egyptian concept that is closest to western ideas about the soul, could be shown as a human-headed bird. birds were traditionally hunted with throw sticks or nets. there was a birdcatcher god, who was the son of the marsh goddess. migrating birds were probably seen as foreign invaders, and large flocks could strip fi

ese enemies was the monstrous chaos serpent apophis. sometimes the solar barque was surrounded or followed by a whole fleet of small boats carrying various protective deities and emblems. the prow and stern posts of these boats terminate in crowns, snakes, or human or animal heads. the moon god and many star deities were also pictured traveling the heavens in boats. as early as the first dynasty, the celestial falcon, horus, had been shown in a boat. several episodes in the prolonged conflict between the two lords, horus and seth, took place in boats. in one text, horus challenges seth to a race in stone boats. in the greco-roman period temple at edfu, texts and reliefs tell the story of the triumph of horus over the forces of seth. with the help of various deities, horus repeatedly harpoo

plex deity could function as the mother, consort, and daughter of the creator sun god. many lesser goddesses came to be regarded as names of hathor in her contrasting benevolent and destructive aspects. she was most commonly shown as a beautiful woman wearing a red solar disk between a pair of cow s horns. hathor s name means domain (or mansion) of horus, which may make her the original mother of the celestial falcon. in the pyramid texts, the domain of horus was a special part of the sky where the dead king would be rejuvenated. as lady of the stars, hathor was associated with the nocturnal sky. as the eye of ra, she could be identified with the solar disk or the morning or evening star (venus. by the greco-roman period, hathor was honored as a moon deity. she was the goddess of all preci

ty. she was the goddess of all precious metals, gemstones, and materials that shared the radiant qualities of celestial bodies, such as gold, silver, copper, turquoise, lapis-lazuli, and faience. in pyramid texts spell 406, the eye of ra (here the solar disk) is upon the horns of hathor. this seems to be an early reference to the myth of the sun god being lifted up into the heavens on the head of the celestial cow. another divine cow, mehet-weret, who was often regarded as a primeval form of hathor, had given birth to the sun god and lifted him above the primeval waters. hathor could also be identified with the alternative image of the primeval lotus from which the sun child emerged in the first dawn. she could be worshipped as the mother of all child gods, such as nefertem, ihy, and harso

est: 1992, 449 456. m. verner. a statue of tweret (cairo museum no. 39145) dedicated by pabesi and several remarks on the role of the hippopotamus goddess. zeitschrift f r gyptische sprache und alterumskunde 96 (1969: 52 63 primary sources: pt 269; bd 137, 186; medamud hymn; astronomical ceilings; metternich stela; i&o 19 horemakhet (harmachis) horemakhet was horus in the horizon, a solar form of the celestial falcon. see under horus; sphinx horus (hor) horus was the celestial falcon and the embodiment of kingship. the conflict between horus and seth, the two lords, was an enduring theme in egyptian myth. the name horus probably means the distant one. two main forms of horus appear in the sources. these are sometimes regarded as separate gods, belonging to different epochs, and sometimes a

gradually assimilated with that of horus. one of the earliest divine images known from egypt is that of a falcon in a barque. this probably represents horus as a star or planet crossing the winding waterway of the sky. later texts paint a dazzling picture of the one of dappled plumage who opened his eyes to dispel darkness and chaos. deities, themes, and concepts 143 like other primeval deities, the celestial falcon coalesced with the creator sun god. he then became ra-horakhty (ra-horus of the double horizon) who triumphed over his enemies to rise in the east. the union of these two powers could be symbolized by a falcon crowned with a sun disk or a sun disk with falcon s wings. when a king appeared to his subjects, it was compared with the glorious rising of horemakhet (horus in the hor

king appeared to his subjects, it was compared with the glorious rising of horemakhet (horus in the horizon. the two lords, horus and seth, were either named as brothers or as nephew and uncle. many theories have been advanced to explain the origins of their combat, from memories of an ancient civil war to observations of storms or astronomical phenomena. when the combatants are horus the elder, the celestial falcon, and seth, the chaotic god of storms, the conflict seems to belong to the primeval age when opposing elements had to come together to create the divine order. the necessity of horus and seth being reconciled is stressed in many sources. one of the key images of royal art was horus the uniter and seth tying together the heraldic plants of upper and lower egypt to symbolize the

dendara. here, horus is an aspect of the sun god uniting with the goddess who was his mother, his consort, and his daughter to renew the cosmos. texts and scenes at edfu illustrate the diversity of myths centered on horus. a mythical history of the temple relates how two mysterious beings subdued the primeval swamp by cutting down reeds. when they stuck a reed in the ground, it became a perch for the celestial falcon. the reed hut built to house the falcon was said to be the center of the world and the first temple. in the legend of the winged disk, horus (the distant one) takes the role usually given to the distant goddess and transforms himself into a fiery disk to blind and destroy the sun god s enemies. in the ritual drama known as the triumph of horus, horus, son of isis, harpoons set

he old kingdom tells how khnum was one of a group of deities who visited egypt in disguise to assist at the birth of three children destined to be kings. khnum s particular role was to make their bodies healthy. later texts and scenes that describe the conception and birth of divine kings show khnum making the royal body and its ka or double on his potter s wheel. this seems to be taking place in the celestial realm as a necessary prelude to the king s physical birth. in temples of the first millennium bce, the births of gods were celebrated in similar scenes. khnum creates and animates the physical forms of these baby gods, starting with shaping the egg in the womb. at the roman period temple of esna, khnum s role as maker of bodies was celebrated at the festival of the potter s wheel. hy

HEAVEN HELL

er, amulets, talismans, etc. in the earliest times of all the souls of p. 91 the dead remained in the "other world" which belonged to their town or city, but when osiris attained to the supreme power over the dead, it was only natural that departed spirits should flock from all parts of egypt to his kingdom, wherein the beatified enjoyed a life very much like that which they had lived upon earth. the celestial kingdom of osiris, that is to say, sekhet-hetepet or sekhet-aaru, was originally a copy of some very fertile region in the delta, and, to the very end of the period of native egyptian rule, the egyptian paradise consisted of green fields intersected by streams of living, i.e, running water, with abundant crops of wheat and barley, and its appearance represented a typical middle-delta

ing to the book of gates. the boat of afu-ra next passes through the gate of bekhkhi, which is guarded by the monster serpent p. 169 [paragraph continues] set-hra, and is towed over this division, or hour, by the gods of the tuat. the region is a remarkable one, and it certainly forms part of the kingdom of the sun-god of annu, or heliopolis. at one end of the long lake, or pool, which represents the celestial waters of nu (vol. ii, pp. 225, 226) stands the god "who dwelleth in nu" and in the lake itself we see four groups of beings in human forms who are called "bathers (herpiu "floaters (akiu "swimmers (nubiu, and "divers (khepau. the gods who tow the boat call on the dwellers in this division to praise the soul of ra, which is in heaven, and his body, which is on earth; for heaven is ma

disks for heads, and carrying arrows, four carrying javelins, and four carrying bows (vol. i, p. 210, 211. the serpent is the "watcher of the tuat in the holy place of khenti-amenti" and the weapons carried by the twelve gods are to enable them to protect afu-ra against his enemies in this region. to p. 174 the right of the path of afu-ra are twelve lakes of water, which are intended to represent the celestial watery abyss of nu, from which the nile on earth was supposed to obtain its supply. at, one end of the scene is horus, who leans on a staff, and addresses the beings who are seen plunging, and swimming, and floating in the various lakes (vol. i, pp. 226, 227, and bids them to come to hap-ur, and promises them that their members shall not perish, nor their flesh decay. who the beings

are seen (vol. i, p. 277) only the head and arms, and when the beetle of khepera comes to him, he receives him, and places the newly-born sun-god in the opening in the centre of the semi-circular wall which ends this p. 194 vestibule of the world of light, where he is seen by the people on earth in the form of a disk. this disk either represents a transformation of the sun-god effected by shu, or the celestial ball containing the germs of life, of which the type on earth is the ball of eggs which the sacred beetle is seen rolling along the ground. the mummified form in which the dead sun-god travelled through the tuat is now useless, and we see it cast aside and lying against the wall which divides the tuat from this world; that there shall be no doubt about this it is described by the wor

HELENA BLAVATSKY NIGHTMARE TALES

t and most powerfuldeity in the rig-veda* but the god had denied male heirs to his worshipper, and this made the king veryunhappy* it is only much later in the orthodox pantheon and the symbolical polytheism of thebrahmans that varuna became poseidon or neptune- which he is now. in the vedas he isthe most ancient of the gods, identical with ouranos of the greek, that is to say apersonification of the celestial space and the infinite gods, the creator and ruler of heaven andearth, the king, the father and the master of the world, of gods and of men. hesiod's uranusand the greek zeus are one. nightmare talesthe blue lotus21 "alas" he wailed, every morning while performing his puja to the lesser gods "alas! what avails it to be thegreatest king on earth when god denies me an heir of my blood

HP LOVECRAFT HYPNOS

enings it would be low in the northeast. in the summer it would be nearly overhead. in the autumn it would be in the northwest. in winter it would be in the east, but mostly if in the small hours of morning. midwinter evenings seemed least dreadful to him. only after two years did i connect this fear with anything in particular; but then i began to see that he must be looking at a special spot on the celestial vault whose position at different times corresponded to the direction of his glance-a spot roughly marked by the constellation corona borealis. we now had a studio in london, never separating, but never discussing the days when we had sought to plumb the mysteries of the unreal world. we were aged and weak from our drugs, dissipations, and nervous overstrain, and the thinning hair an

HP LOVECRAFT THE WHITE SHIP

amas of loveliness, with steepled towns nestling in verdant valleys, and with the golden domes of gigantic cities glittering on the infinitely distant horizon. and i viewed by moonlight the sparkling sea, the crystal headlands, and the placid harbor wherein lay anchored the white ship. it was against the full moon one night in the immemorial year of tharp that i saw outlined the beckoning form of the celestial bird, and felt the first stirrings of unrest. then i spoke with the bearded man, and told him of my new yearnings to depart for remote cathuria, which no man hath seen, but which all believe to lie beyond the basalt pillars of the west. it is the land of hope, and in it shine the perfect ideals of all that we know elsewhere; or at least so men relate. but the bearded man said to me

ead the titanic spray of a monstrous cataract, wherein the oceans of the world drop down to abysmal nothingness. then did the bearded man say to me, with tears on his cheek "we have rejected the beautiful land of sona-nyl, which we may never behold again. the gods are greater than men, and they have conquered" and i closed my eyes before the crash that i knew would come, shutting out the sight of the celestial bird which flapped its mocking blue wings over the brink of the torrent. out of that crash came darkness, and i heard the shrieking of men and of things which were not men. from the east tempestuous winds arose, and chilled me as i crouched on the slab of damp stone which had risen beneath my feet. then as i heard another crash i opened my eyes and beheld myself upon the platform of

ISIS UNVEILED

we will not even stop to consider the alleged millions of spiritualists; for the majority lack the courage to break away from their respective religious denominations. these are the back-door nicodemuses. and now with hlate let us inquire. what is truth? where is it to be searched for amid thb multitude of warring sects? each claims to be based upon divine revelation, and each to have the keys of the celestial gates. is any one of them in possession of this rare truth? or, must we exclaim with the buddhist philosopher "there is but one truth on earth, and it is unchangeable: and this is that there is no truth on it" though we have no disposition whatever to trench upon the ground that has been so exhaustively gleaned by those learned scholars who have shown that every christian dogma has i

, i, p. 315. note. 104. cot. betw. rd. and seience, p. 52. lata and chiru ai said, io the egyptian smcred booka. io ba* tqipeand (t. e, been wonhiped) on earth later than thotb, the^4l hemiea, called iviinmgivtm who wrote all tbeir sacred book* according to the command td god or by 'ditine revelation' the oompaukin and inatructor of iiia and onrit wai tboth, or hennca ii, who was an iocunation of the celestial ucnoes. digitizecoy google 60 isis unveiled isis is alao by right the queen of heaven, and ia generally represented carrying in her hand the crux anaata compoaed of the mundane cross and of the staurot of the gnostics, she is a great dea] younger than the celestial virgin, neith. in one of the tombs of the pharaohs that of barneses in the valley of biban- 1-muluk in thebes, champolli

arian dogma accepted hy the chris- tians "that light i am" says fymander, the divinb thodoht "i am the naut or intelligence; and i am thy god; and i am far oldn than the humid principle which escapes from the shadow. i am the germ of thought, the resplendent wobd, the son of god. think that wiiat thus sees and hears in thee, is the verbum of the master, it is the lliou^t, which ia god the father "the celestial ocean, the aethkb, which flows from east to west, is the breath of the father, the life-giving principle, the holt qhost "for they are not at all separated, and their union is life" ancient as may be the ori^ of hermes, lost in the unknown days of egyptian colonization, there is yet a far older prophecy, directly relating to the hindu kriahna, according to the brfthmanas. it is to sa

bo whose rather eccentric method of (insolation was immortalized in the minor mys- teries is explained by impartial mystagogues quite naturally. ceres- demeter and her earthly wanderings in search of her daughter are the abegorized descriptions of one of the most metaphysico-psychological subjects ever treated of by human mind. it is a mask for the transcend- ent narrative of the initiated seers; the celestial vision of the freed soul of the initiate of the last hour describing the process by which the soul that has not yet been incarnated descends for the first time into matter "blessed is be who, having seen those common concerns of the under- world, knows both the end of life and its divine origin from jupiter" says pindar* taylor shows, on the authority of more than one initiate, that

heii identity ihth the egyptian th apeutae. piititvit, p. s15. 314. matt. liii, 10-13. 315. p. 47 (4th ed. 316. t1)i deacent to hades signified the ineritable fate of each mui to be united for s time with a tetreetrial body. this union, or dark prospect for the soul to &da )t elf digitizec by google 146 isb dntbiled given only to the 'jterjed' to enjoy and leun the mysteries c^ the divine elynmn, the celestial abode of the blessed; this elysium bong unquestionably the same as the 'kingdom of heaven* to contradict or reject the above, would be merely to shut one's eyes to the truth. the narrative of the apostle paul, in his second epitue to the cor- wikians (zii, 3, 4, has struck several scholars, well versed in the de- scriptions of the mystical rites of the initiation given by some dossic

w more and more pure. by her very sanctity she reigned over the heart of god. when the hour came, the uaoie antrt of heatien. lotu htuh^d, and the trinity listened for the answer of mary, for vrithoui her content the world could not ham been redeemed" does it not seem as if we were reading irenaeus explaining the gnostic "hereey, which taught that the father and son loved the beauty (for- mam) of the celestial virgin? or the egyptian system of isis being both wife, sister, and mother of oairis-horusf with the gnostic philosophy there were but hoo, but the christians have improved and perfected the system by making it completely 'heathen' for it is the chaldaean anu- bel-hoa, merging into mylitta "then while this month [of mary" adds dr. preston "begins in the paschal season the month when

an ain-soph. the six amshaspends, created through the 'word' of ormazd, the' first-bom' have their refiezions in bythos and his emana- tiodfl, and the antitypes of ormazd-ahriman and his devs also enter into the composition of dda-baoth and his six material, though not wholly evu, planetary genii. achamoth, afflicted with the evils which befall humanity notwith- standing her protection, beseeches the celestial mother sophia her antitype to prevail on the unknown depth to send down christoa (the son and emanation of the 'celestial virgin) to the help of perishing humanity. uda-baoth and his six sons of matter are shutting out the divine light from mankind. man must be saved. ilda-baoth had al- ready sent his own agent, john the baptist, from the race of seth, whom he protects as a prophet t

ttice and my bapnau, shall be joined to my associatior; he shall share with me the seat which is the abode of life, of the supreme mano, and of living fire (codex ntaaraeui, 11, p. 115. origen re- marks "there are some who said of john [the baptist] that he waa the arunnud (christub" the angel rasiel of the kabalists is the angel gabriel of the nazarenes, and it is the latter who is chosen of all the celestial hierarchy by the christians to become the messenger of the 'annunciation "the genius sent by the 'lord of celsitude' is aebel- zivo, whose name is also called gabbiei. legatus^ paul must have bad the sect ot the nazarenes in mind when he said "and last of all he [jesus] was seen of me also, as of one bom out of due time (i cor, xv, s, thus reminding his listeners of the expression us

e, in the old testamxru it is used by but one prophet ezekiel, the kabalist. in their mys- terious and mutual relations, the aeons or sepbiroth are represented in the kabala by a great number of circles, and sometimes by the figure of a han, which is symbolically formed out of such circles. this man is ze'ir anptn, and uie 243 numbers of which his figure consists relate to the different orders of the celestial hierarchy. the original idea of this figure, or rather the model, may have been taken from the hindq brahmfi, and the various castes typified by the several parts of his bodyt as king suggests in his gnohics. in one of the grandest and most beautiful cave-temples at euora, nasak, dedicated to viidakttrman, son of brahmft, is a representation of this god and his attributes. to one acq

of the first asaiara of buddha, according to others. this answers to adam kadmon and the ten sephiroth. nine of the emanations are encircled by the tenth, and are occasionally represented by pagodas, each of which bears a name which expresses one of the chief attributes of the manifested deity. then below come the seven stages, or heavenly spheres, each sphere being encircled by a aea. these are the celestial mansions of the deoatds, or gods, each losing somewhat in holiness and purity aa it approaches the earth. then comes mem itself, formed of numberless circles within three large ones^^iffing the trinity of man; and for one acqu^ted with the numerical value of the letters in biblical names, like that of the' great beast' or that of mithra, luibpat appoint, and others, it is an easy mat

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

what was earliest; for which see the succeeding figure (g) libra (the balances) leads again off as the hingepoint, introducing the six winter signs, which are (g) libra again (h) scorpio (i) sagittarius (j) capricornus (k) aquarius, and (l) pisces. fig. 12 (a) ezekiel's wheel. turning-point libra (the sign libra was added by the greeks) the first six signs, or ascending signs, are represented by the celestial perpendicular, or descending ray, as thus: the last six signs, or descending signs, are represented by the terrestrial ground-line, or horizontal, or equatorial (symbol, or sigma, as thus: the union of these (at the intersection of these rays) at fig. 13. mysteries of the cross. 63 the junction-point, or middle point, forms the cross as thus: fig. 15 (b) cross (c) fig. 16. fig. 17. f

hat aries was in its fifteenth degree 1447 before christ, it follows that the first degree of libra could not have coincided with the vernal equinox more lately than 15,194 years before christ, to which, if you add 1790 years since christ, it appears that 16,984 years have elapsed since the origin of the zodiac (volney, ruins of empires, 1st english edition, 1792, p. 360. all white things express the celestial and luminous gods; all circular ones, the world, the moon, the sun, the destinies; all semicircular ones, as arches and crescents, are descriptive of the moon, and of lunar deities and meanings. the egyptians, says porphyry, employ every year a talisman in remembrance of the world. at the summer solstice, they mark their houses, flocks, and trees with red* see figs. 190, 191, 192, 19

in, is in no instance to be taken literally, but metaphorically, that two original principles, in the beginning, proceeded from the divine father. these are light and darkness, or form or idea, and matter or plasticity. matter, downwards, becomes fivefold, as it works in its forms, according to the various operations of the first informing light; it extends four-square, according to the points of the celestial compass, with the divine creative effluence in the centre. the worlds spiritual and temporal, being rendered subject to the operation of the original type, or idea, became, in their imitation of this invisible ideal, first intelligible, and then endowed with reciprocal meaning outwards from themselves. this produced the being (or thought) to whom, or to which, creation was disclosed

tion is rescue in the occult sense; because the entity, or visible man, is constructed in the elements, and is as equally ashes, or condemned matter, as they are; and because the fire that feeds the body (which is its natural respiration or maintenance) is in itself that which (however slowly) destroys it. man lives upon the lees of nature, or (in the bhuddistic view) upon the gross purgations of the celestial fire, which is urging itself clear through the operation of the divine rescuing spirit in it. it follows that metaphysically all the wonderful shows of life are phantasmata only, and their splendours false and a show only. but as these shows are the medium and the instruments of life, without which intelligence (in the human sense) would be impossible, this celestial second fire has

ematical asps, has fig. 239. fig. 240. certain characteristics which ally it with the scarab us. both ur on and scarab us are symbols continual on the fronts of the egyptian temples, and they are principally placed over the portals: they are talismans or charms. fig. 241. jacinth: gnostic gem. fig. 242. mithraic sacrifice: gnostic. fig. 248: osiris, or the old man; a terminal figure. at the foot, the celestial globe and masonic pentagon, or solomon's seal. the field is occupied by symbols and letters, seemingly hebrew. the whole design is medi272 the rosicrucians. val, hardly a production of even the lowest times of the empire. this is one of the pieces most evidently bespeaking a rosicrucian origin. deeply cut in a coarse-grained green jasper (gnostics, p. 213. fig. 243. egyptian apis, or

of all marks or symbols which give occult expression to the female side of nature, and its astronomical and astrological signs, affords the same result of identity. the marks of the signs f and h, and their ciphers, are interchangeable, and reflect intimately from one to the other. it must be remembered that the sign libra our modern september the hinge-point or balance-centre of the two wings of the celestial zodiac was an addition by the greeks. here, according to the sab an astrological tradition, the origin of good and evil, of the malific and the benevolent cabalistic investments of nature, the beginning of this two-sexed, intelligent sublunary world, were to be found-all contained in the profoundest mysteries of this double sign. the cabalistic theory, and the chald an reading is, th

the world that the alchemist, or rosicrucian, regathers the light dispersed or shaken out of its old broken forms. gold is the flux of the sunbeams or of light, suffused invisibly and magically into the body of the world. light is sublimated gold, rescued magically, by invisible stellar attraction, out of the material depths. gold is thus the deposit of light, which of itself generates. light in the celestial world, is subtle, vaporous, magically exalted gold, or spirit of flame. gold draws and compels inferior natures in the metals, and, intensifying and multiplying, converts into itself. it is a part of the first-formed glory or splendour, of which all objects and all souls are points or parts. gassendus asserts that when the rosicrucians teach that the divinity is the light or the real

acted into itself, and concentrated and intensified, glows (or martyrises* into flaming red, or possession, or glorified agony (made heaven. from thence it is said to be the blood of christ (and the cross of christ) which blood was shed for the redemption of the world from the penalties of the (first) fall( by which we are. by means of the great sacrifice mortality is purged into purity back into the celestial fire, and redeemed from hell or matter. however, we are not redeemed by the blood of a human christ, but by the atoning blood in a divine and mystical sense (see accompanying plate) fifthly. the just man made perfect is the alchemist (or rather, rosicrucian) who, having found the philosophers stone (san graal, or holy grail, or sang reale, or holy rapture, or magic birth into the cel

JESSUP MK THE CASE FOR THE UFO

n which he is neither the completely dominant nor the supremely intellectual being. huh, he'll never admit it, though: pride. there has been a raging controversy for generations between pro-atlantians and anti-atlantians as regards the antiquity of civilized mankind upon this planet. the archaeological remains of those nuclei civilizations, which have, for 7,000 years or more been recovering from the celestial impact which caused the traditional flood, redistributed the surface soil of the earth, destroyed continents and made new ones, sunk atlantis and mu and raised hob in general, are readily available in quantity. they offer easy materials for study. archaeology and ethnology, sharing with astronomy the feature of being observational and not experimental, have built their entire framewo

principle of levitation or gravity nullification seems logical. it may be, too, that such a force or power does not lend itself to industry. it does. from life-boat power is xxxxx built "scout& so, on up to great arks (xxxxx getting too close for comfort xxxxxx?)1 phraseology indicates lack of courage, not worry, jemi. an hindu manuscript of ancient origin says "when morning dawned, rama, taking the celestial car which pushpaka had sent him be vivishand, stood ready to depart; self moving was this car; it was large and finely "painted" it had two stories, and many chambers with windows, and was draped with flags and banners. it gave forth a melodious sound as it coursed along its airy way" this was written millennia ago and this translation was made before the modern age of mechanical fli

his mass, several times greater than the earth, through the surface material at such high speeds, and to crowd aside the vast equatorial belts, sometimes as much as 8,000 miles. what created it; what started it in motion and what kept it in motion; and what directed its movements? such a mass would cause a huge explosion when it hit that great planet unleess introduced with great care. as part of the celestial show of 1878, we should take a closer look at the reports of russell and hirst from the blue mountains of australia. mr. h.c. russell was heading a small expedition into the mountains to study high altitude and clear mountain air for better observing conditions. here is his report, extracted from a letter to observatory. the only observation which i would here place on record was mad

cited about that harmless little table of figures, and complain that i'm turning technical, i will give a modicum of explanation. right ascension (usually abbreviated ra) is the astronomer's technical way of locating an object eastward among the stars, from an arbitrarily selected point in the sky, and corresponds to longitude on the earth's' surface. declination is the distance north or south of the celestial equator, and corresponds to latitude on the earth's surface. it really is not complicated. we will better understand harrison's observation if we realize that an object hovering directly overhead will move among the stars at a rate of one minute of ra in one minute of time. imagine yourself lying under a tree at night looking upward at the stars. as the earth turns on it axis the twi

unt for gould's confusion. up to this point, nobody, including the cooler and more objective astronomical editors in europe, had tried to explain why one skilled observer saw an object which was plainly there to be seen, while another experienced man did not see it. all efforts went toward proving one of them wrong. but the confusion was only well started. a new astronomical knight-errant entered the celestial jousting. in a publication of the royal astronomical society, january 1882, we find a letter to the editor from w. bone, m.d, another amateur in australia. dr. bone deposed as follows: on june 10th, 1881, whilst measuring the position of the comet (at this time it was called comet 1881b) i noticed a peculiar discordance in each succeeding measure, and at length found that the star) f

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

nd simple to observe. in akkadian, the most widespread form of writing the moongod fs name was dsin (sumerian dnanna(r; dnanna is a rare sumerogram. dsin itself was originally written en.zu elord of wisdom f (later also written as dzu.en, with the earlier reading dsu fen soon shortened to dsin. though the moongod fs name can some18 times be written as dnanna-suen, this form was not used to denote the celestial body. there is also a variant dzu, which has shortened from zu.en. nanna was usually written d.e..ki, probably because of its connection with the city of ur (sum. d.e..ab.ki; an alternative spelling was d30, the symbolic number of the moon (leick 1998: 125. sometimes this number could be written without a determinative, just 30 (neugebauer 1955. this number marks wisdom in the assyri

ed to the moongod dsin (g352. in horoscopes, moon is often marked by the number 30 if literary pseudonyms are not used. both dnanna (g295, often seen in old babylonian texts, and d.e..ki were read by akkadians simply sin (borger 1981: 138. in old babylonian astrological predictions and the oldest astronomical text mul.apin, moon can be denoted simply by dingir. akkadian ilu (g194. egod f. moon as the celestial body is in akkadian (w)arhu (g169, in more poetic cases either mulgal (g62) or more often as mulbir (g56, which gossmann suggests to read as mulkalam2, with the akkadian translation in both cases mulkal tu ethe kidney star f. as a pseudonym, this combination can be also used to mark mercury and mars. different phases of the moon could be mentioned by their own names: the new moon fro

KETAB E SIYAH

from my fecund vineyards' grapes. my temple-palace was less than none but the platinum throne of god himself. three nights riding, upon the fastest steed, would barely encircle its outmost wall. its highest spire looked down upon mountains, giant and high, yet low to my towers. the masonry of my exalted dominion was gilded all, and studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word commanded authority greater than all, than any regent amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun wa

im to assembly as an audience before you. take out the balances of justice, weighing the perpetrator's crimes against most fearful sentence of which his evil is most deserving. call the elohim! summon satan to trial" having heard these words of spite, the lord of infinitude gravely nodded, giving his instruction to swift heralds who went on silver wings across the sky, burning like comets against the celestial dome, flying faster than a mongol's bolt, resounding long clarions of silver with voices louder than the dragon's roar, the dragon, leviathan, ancient and vast, bound deep beneath the briny swells of the great ocean, opened up as a wound in the flank of the primeval earth when, in an aeon unremembered in the minds of men and angel, the silver moon was torn out and set to ever turn ac

from my fecund vineyards' grapes. my temple-palace was less than none but the platinum throne of god himself. three nights riding, upon the fastest steed, would barely encircle its outmost wall. its highest spire looked down upon mountains, giant and high, yet low to my towers. the masonry of my exalted dominion was gilded all, and studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word commanded authority greater than all, than any regent amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun wa

im to assembly as an audience before you. take out the balances of justice, weighing the perpetrator's crimes against most fearful sentence of which his evil is most deserving. call the elohim! summon satan to trial" having heard these words of spite, the lord of infinitude gravely nodded, giving his instruction to swift heralds who went on silver wings across the sky, burning like comets against the celestial dome, flying faster than a mongol's bolt, resounding long clarions of silver with voices louder than the dragon's roar, the dragon, leviathan, ancient and vast, bound deep beneath the briny swells of the great ocean, opened up as a wound in the flank of the primeval earth when, in an aeon unremembered in the minds of men and angel, the silver moon was torn out and set to ever turn ac

and many to whom masleh was as god cast with him in their devotion, but others there were who answered, lucifer has again brought the revelation of light, and in fact we recognize him as our true creator, for in the scheme of god we are of no consequence. among us archangel michael was silent, but at length he said, in time past we have all known glory in both the omnipotence that is our god and the celestial brilliance that is our lucifer- for in him we thought embodied the will of god for creation and change. but now it transpires that order and origin are at extremes apart, and a choice is ill forced between the two. were it not for lucifer we should all be as beasts, knowing nothing of our selves, yet how indeed might we presume to order even our own thought without reference to the e

LAITMAN M BASIC CONCEPTS IN KABBALAH

the influence of spiritual forces on us. this is why the surrounding world is considered a world of illusions. let me explain what i mean with an allegory: once upon a time there lived a coachman. he had a pair of horses, a house, and a family. suddenly, he had a wave of bad luck: his horses died and so did his wife and children, and his house collapsed. soon enough the coachman died of grief. at the celestial court, it was discussed what could be given to such a tormented soul. finally, it was decided to let him feel as if he were alive, with his family in his house, as if he had good horses, and was happy with his work and life. these sensations are sometimes perceived in the same way that a dream seems real. indeed, only our sensations create our pictures of the surrounding world. so ho

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

me additional information has been given with regard to certain higher degrees. c. w. l. contents foreword author's preface chapter i introductory personal experience. egyptian evidences. preservation of rituals and symbols. the egyptian outlook. the hidden work. the egyptian race. the grand lodges. the ordinary lodges. the history of masonry. chapter ii the lodge form and extension. orientation. the celestial canopy. the altar. pedestals and columns. orders of architecture. meaning of the three columns. the pillars of the porchway. chapter iii the fittings of the lodge the ornaments. the mosaic pavement. the indented border. the blazing star. the furniture. the movable jewels. the immovable jewels. chapter iv preliminary ceremonies the co-masonic ritual. the procession. the apron. the cer

there are some people who are sensitive to them to such an extent that they cannot sleep comfortably if they lie across them. some of these people sleep best with the head to the north, others with the head to the south. among the hindus it is considered that only an ascetic should sleep with his head to the north. the householder, the man of the world, should lie with his head to the south. 102. the celestial canopy 103. the ritual tells us that the covering of a, free-mason fs lodge is a celestial canopy of divers colours. this may very well symbolize the star-lit heavens which canopy the true temple of humanity, when we regard the lodge as universal; but the reference to divers colours indicates another meaning, for the vault of the sky is not of various hues, except at sunrise and suns

ays that which is above. it is thus the key to the gateway of the upward path. the humble man will not think that he achieves his triumph by his own proud prowess alone, but, realizing that all strength is the divine strength, he will recognize that, like the heroes of old, he is but employing the powers with which he has been endowed from on high- just as arjuna in the battle of kurukshetra used the celestial weapons presented to him by shiva during his pilgrimage in the himalayas- just as perseus, in the fearful adventure which he undertook against the gorgon, used the helmet lent to him by pluto, the shield or mirror of pallas athene and the wings of mercury- just as king arthur received the mystic sword excalibur from the lady of the lake. and even christ said: gi do nothing of myself

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

as a mediator or channel between the suppliant and the deity behind. hathor, for instance, was the goddess of love and beauty, while as we have seen, isis was the queen of truth and the mother of all things; yet both were representatives of the feminine aspect of the deity, as also was nephthys. ptah was the master architect of the universe, the holy spirit who is the creative fire of god; he was the celestial worker in metals, and the chief smelter, caster and sculptor of the gods, the skilful craftsman by whom the design for every part of the framework of the world was made(*sir e. a. wallis budge, the papyrus of ani, p. 170) 74. the brothers of horus 75. among the other deities who were especially connected with the mysteries, who still play a most important part in the inner working of

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

one step further by including a curved, pointed tail under its brand name as a logo. yet other ads are harder to classify. in a roy rogers restaurant ad in the early 1990s, a fellow who had recently died in an automobile crash comes before what appears to be a kind of review board. the backdrop for the scene is a pair of escalators, one going down and one going up. asking if they cook anything in the celestial realm, an angel interjects that he must be thinking of the other place. immediately fire and smoke belch out from a black chimney as a voice cries, yow! i hate this place! although the association between cooking fires and hellfire is straightforward enough, this ad otherwise trivializes eternal damnation: the point is not that this fast-food chain is somehow linked to hell, but, rat

f good and bad. later thinkers speculated that the two beings were twins, both fathered by boundless time (zurvan. ahriman is, however, not very creative in the sense that his evil creations are always responses to his brother s good creations. thus, for example, when ahura mazda created life, ahriman responded by creating death. ahriman also formed an infernal host as an inverted mirror image of the celestial host. for instance, in opposition to asha, the archangel of truth, he created the archdemon druj, the lie. see also demons; satan; zoroastrianism for further reading: eliade,mircea. a history of religious ideas. vol. 1. chicago: university of chicago press, 1978. noss, john b.man s religions. 1956. 4th ed. new york:macmillan, 1969. all dogs go to heaven charlie, this 1989 film s anim

which they revolve at a velocity proportional to their distance from the earth. each heaven is presided over by one of the angelic orders, and exercises its special influence on human beings and their affairs. the seven lowest are the heavens of the planets: the moon, mercury, venus, the sun, mars, jupiter, saturn. the eighth heaven, the sphere of the fixed stars, is the highest visible region of the celestial world, and the ninth heaven, the primum mobile, governs the general motion of the heavens from east to west, and by it all place and time are ultimately measured. finally, beyond and outside the heavens, lies the empyrean, where there is neither time nor place, but light only, and which is the special abode of the deity and the saints. see also hell and heaven; purgatory; satan for f

violently down a steep place into the sea (they were about two thousand) and were choked in the sea (mark 5:7 13. although the story is not spelled out in the bible, a number of passages seem to allude to the wellknown story about satan leading a celestial revolt. by implication, demons were formerly angels who were cast out of heaven with lucifer after the failure of his revolution. defeated in the celestial realm, the infernal host continues a kind of guerrilla warfare against god s people in the earthly realm, as reflected in a familiar passage from the book of ephesians: for we wrestle not against flesh and blood human but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (6:12. the primary point of th

e or i shall raise up the dead, and they will eat the living, until the dead outnumber the living (dalley 1989, 173. 84 evocation and invocation this threat to upset the balance between the living and the dead would result in an intolerable situation that, like ishtar s disappearance from the land of the living, would eventually destroy everything, including the gods. it is thus a threat to which the celestial divinities must respond. in one version of this myth, ereshkigal threatens to kill nergal.nergal responds by invading the underworld, assaulting its queen, and forcing her to marry him. in other versions, however, nergal returns for a happy reunion: laughing joyously, he entered her wide courtyard and approached her. he pulled her from the throne, and began to stoke her tresses. the

cattle and carry them away. the shepherds, though watchful, are powerless to stop them. other creatures invade the fields and carry away the grain.most importantly, by failing to exercise his function as god of war and death, the population of men and animals has multiplied to the point where the earth groans from the weight of them. the increased population has also made the earth so noisy that the celestial gods cannot get any peace. recognizing the truth of sibittu s observations, nergal resolves to embark on a campaign of violence, but it is an unusual kind of conflict in which the normal order of things is inverted: he who knew nothing of weapons drew his dagger. he who knew nothing of projectiles drew back the arrow in his bow. he who knew nothing of war engaged in hand-to-hand conf

many contemporary theologians have reinterpreted the story of the fall less literally, this is the essence of the biblical narrative. less well known is the story of the fall of the angels. for whatever reason some accounts say that lucifer was jealous of god s love of adam, but in any event it was some form of pride lucifer declared himself as great as god, and led a rebellion of angels against the celestial order. defeated, the devil and his followers were tossed out of heaven, and subsequently have continued to war against god by attempting to ruin the earth, god s creation. traditional theology even portrays the serpent who conversed with eve in the garden as satan in disguise, thus attributing the fallen prince of angels with responsibility for causing humankind to fall. a less well

:2 4, where it says that the sons of god (which, when seen through the lens of the book of enoch, are angels) took mortal women as wives. one contemporary religious leader, elizabeth clare prophet, has reexamined these ancient stories of fallen angels particularly the book of enoch and other early works and concluded that there were actually two distinct celestial falls. in the first one, some of the celestial host were ejected out of heaven as a result of rebellion. in the second one, a group of angels fell after copulating with human females. this bit of speculative theology, as well as the full texts of the relevant apocryphal books, is contained in her fascinating forbidden mysteries of enoch: fallen angels and the origins of evil. see also book of jubilees; enoch; satan;war in heaven

o exorcism. as portrayed in the new testament, demons constitute the infernal equivalent of god s celestial host. although the story is not spelled out in the bible, a number of passages seem to allude to the well-known story about satan leading a celestial revolt. by implication, demons were formerly angels who were cast out of heaven with lucifer after the failure of his revolution. defeated in the celestial realm, the infernal host continues a kind of guerrilla warfare against god s people in the earthly realm. while angels go about helping human beings and doing good, demons harass humanity and go about doing evil. many parts of the new testament recount stories of demons taking over human beings. in jesus s day mental and physical illness were often viewed as resulting from possession

LIBER CHANOKH

t to be measured. be thou a window of comfort unto me! move and appear! unveil the mysteries of your creation, be friendly unto me, for liber lxxxiv 35 i am the servant of the same your god, the true worshipper of the highest. the angle of e of b in the tablet of b. the princess of the shining flame, the rose of the palace of fire. mark well! these first 18 calls are in reality 19; that is, 19 in the celestial orders; but with us the first table hath no call, and can have no call, seeing that it is of the godhead.16 thus, then, with us hath it the number 0, though with them that of 1 (even as the first key of the rota hath the number 0) after this follow the calls or keys of the thirty aires of thyrs: which are in substance similar, though, in the name of the thyrs, diversified. the titles

LIBER CORDIS CINCTI SERPENTE

he violets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet all the while thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar;

LIBER ISRAFEL

ich standeth in the centre of the earth! 8. behold, he is in me, and i in him! mine is the radiance, wherein ptah floateth over the firmament! i travel upon high! i tread upon the firmament of nu! i raise a flashing flame, with the lightning of mine eye! ever rushing on, in the splendour of the daily glorified ra: giving my life to the dwellers of earth. 9. if i say gcome up upon the mountains! h the celestial waters shall flow at my word. for i am ra incarnate! khephra created in the flesh! i am the eidolon of my father tmu, lord of the city of the sun! 10. the god who commands is in my mouth! the god of wisdom is in my heart! my tongue is the sanctuary of truth! and a god sitteth upon my lips. 11. my word is accomplished every day! and the desire of my heart realises itself, as that of p

LIBER LXXVIII

f, only partially draped, and having but little armour; yet her power existeth not, save by reason of the others: and then indeed it is mighty and terrible materially, and is the throne of the forces of the spirit. 12 liber lxxviii woe unto whomsoever shall make war upon her, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v the lo

tuous* note that the kings are now called knights, and the princes are now called kings. this is unfortunate, and leads to confusion; the princes may be called emperors without harm. remember only that the horsed figures refer to the yod of tetragrammaton, the charioted figures to the vau. a description of the cards of the taro 13 if ill dignified, he is evil-minded.cruel.bigoted.brutal. he rules the celestial heavens from above the twentieth degree of h to the first two decans of i: and this includes a part of the constellation hercules (hercules is always represented with a club) b of b king of the salamanders. vi the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of

er quoted verbatim or abstracted from mss. gn, h gq h and gr h of the r.r. et a.c, probably compiled or written by s.l. gmacgregor h mathers. remarks in square brackets embedded in the text are presumably by crowley. the tarot papers go h and gp, h a rather abstruse astrologico-qabalistic treatise concerning the projection of the tree of life into a solid sphere and the mapping of the 78 cards to the celestial heavens, are omitted. versions may be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic. the most significant change in the divination method is that in the golden dawn version one counted 5 rather than 11 for aces; also, the g.d. paper instructed selection of the significator based on the appearance of the querent (c) ordo templi orientis this e-t

LIBER SAMEKH

s and flashes through all the depths of the universe: hear thou the voice of the fire! h ga similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow-shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion. h this passage.combined with several others.is paraphrased in poetry by aleister crowley in his tannhauser:32 and when, invoking often, thou shalt see t

LIBER SEPTEM REGUM SANCTORUM

u shalt go a-cold& thou shalt suddenly be slain if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou to me, as thou wast welcome to my brethren; thou didst but lift up thine hand in aspiration to the brotherhood immortal& thou hast swept the seven chords of the celestial harp. pass thou on. 4 they go back, not to the altar, but to the little door of the temple, within which is a dark dungeon. the hegemon thrusts him furiously into this with hand& foot, all crying aloud: osiris is a black god. there he must remain for seven hours (if at any point previous in the ritual he should say: i ask not these blessings; i seek osiris. what saith yon silent dark

LUCIFERIAN SORCERY AND SET TYPHON

paradigm shifting, rather utilizing chaotic forces to utilize temporary order in the self to grow stronger and progress as an adept. chaos magick in the terms of which i refer to are tools of various forms of ritual belief to construct your own initiatory focus. the foundation is the consistent aspect of chaos sorcery in the luciferian path. the witches' sabbat itself is composed of two aspects, the celestial or empyrean (the highest aspect of light, luciferian fire and divinity) and the infernal (the lower aspects, the daemonic. what the witches' sabbat is the spiritual transference from the waking flesh (everyday life) to the astral/dream rite (the gathering of witches and sorcerer in the arena of the dream. the sabbat has been explored since before the middle ages, in the form of the i

r. references to the infernal and demonic within luciferian witchcraft are aimed as that same process of self-liberation, initiating change and progress of the self from a magical perspective. the sabbat itself stands between normal dreaming and waking, it is a mystical process undermined by determination to change and progress. in a symbolized working, the dreamer experiences the sabbat be it in the celestial (luciferian gathering, communion with the watchers) and infernal (daemonic gathering, fornication and shades of the dead) to usher forth a strong process of self-initiation, that the imagination is illuminated and able to stand alone. in an observation process, the imagination is able by means of will, to create and sustain its own individual independent being of self. as a sethian p

ted with his shadow or demonic form. in the tenth and eleventh sections of the tuat set-heh is shown as being to the left of the gods in a fiery place, horus standing in front of setheh in the form of a serpent. anubis the lord of jackals and opener of the way, anubis is hermes, the gateway unto death. anubis is a tester, one who would way the heart of he or she that sought to emerge or dive unto the celestial or infernal realms. anubis is also a mortuary god, residing over embalming and funeral preparations. within luciferian sorcery, one undertakes the mask of anubis to become like anubis, some may seek the shades of the dead or further necromantic experiments depending on the predilections of the sorcerer. the alphabet of desire considered a formulaic point of congress with the `other'

which initiates and the eight ray which comes the initiator of magick, set himself. nick hall points out in "chaos& sorcery" that the eight rayed star appeared in mesopotamia around 3,000 b.c. as a symbol to represent dingir (god, heaven (an) and star. this may be viewed in a luciferian context as dingir representing the infinite possibility of being, the fire stole from heaven, and the union of the celestial going forth into the aethyr of angelick being, the higher intellect or essence associated with the neter set. within luciferian witchcraft, algol is represented by the five elements of ahriman, as first described by the ancient manichaean cult, which was inspired by zoroastrianism but called heretics. these elements of the prince of darkness combined the bestial and earthly aspects

MACNULTY W KIRK KABBALAH AND FREEMASONRY

t in consciousness; from ordinary consciousness of the physical world, through the soul and the spirit, to a consciousness of the divine presence. reuchlin describes such an ascent in de arte kabbalistica;51 another can be found in the hermetica.52 some of these ascents are deeply christian in their character. in de occulta philosophia agrippa. rises through the three worlds, the elemental world, the celestial world, the supercelestial world. where he is in contact with angels, where the trinity is proved. the hebrew names of god are listed, though the name of jesus is now the most powerful of all names."53 viewed with these writings in the background, masonic symbolism certainly seems to reflect these ideas. the first degree on the tree of life the first degree tracing board gives an over

erence to the liberal arts and sciences and the five orders of architecture certainly points the candidate toward a course of study which was the foundation of formal education in the renaissance. the reference to the history of the third degree will assist us in the interpretation of that degree. i have mentioned that the two pillars are opposites, and we know that because they are surmounted by the celestial and terrestrial spheres, active and passive, respectively. they are made of brass, cast in the clay ground, and cast hollow "to hold the archives of masonry."62 this is an intriguing picture; by being metallic and cast in the earth, these pillars are related to the physical world; they are hollow to hold archives; and they are opposites. now, we are looking at a yeziratic model of th

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 isis, the virgin of the world the birthdays of the gods--the murder of osiris--the hermetic isis--the symbols peculiar to isis--the troubadours--the mummification of the dead. 45 the sun, a universal deity the solar trinity-christianity and the sun--the birthday of the sun--the three suns- the celestial inhabitants of the sun--the midnight sun. 49 the zodiac and its signs primitive astronomical instruments--the equinoxes and solstices--the astrological ages of the world--the circular zodiac of tentyra--an interpretation of the zodiacal signs- the horoscope of the world. 53 the bembine table of isis plato's initiation in the great pyramid--the history of the bembine table--platonic t

date was intrusted with the secret doctrines of the druids, he was bound with a vow of secrecy. these doctrines were imparted only in the depths of forests and in the darkness of caves. in these places, far from the haunts of men, the neophyte was instructed concerning the creation of the universe, the personalities of the gods, the laws of nature, the secrets of occult medicine, the mysteries of the celestial bodies, and the rudiments of magic and sorcery. the druids had a great number of feast days. the new and full moon and the sixth day of the moon were sacred periods. it is believed that initiations took place only at the two solstices and the two equinoxes. at dawn of the 25th day of december, the birth of the sun god was celebrated. the secret teachings of the druids are said by som

creatures to injure ormuzd. when ormuzd created the earth, ahriman entered into its grosser elements. whenever ormuzd did a good deed, ahriman placed the principle of evil within it. at last when ormuzd created the human race, ahriman became incarnate in the lower nature of man so that in each personality the spirit of good and the spirit of evil struggle for control. for 3,000 years ormuzd ruled the celestial worlds with light and goodness. then he created man. for another 3,000 years he ruled man with wisdom, and integrity. then the power of ahriman began, and the struggle for the soul of man continues through the next period of 3,000 years. during the fourth period of 3,000 years, the power of ahriman will be destroyed. good will return to the world again, evil and death will be vanquis

e seeds of living things. dogs were held sacred to the cult of mithras, being symbolic of sincerity and trustworthiness. the mithraics used the serpent a an emblem of ahriman, the spirit of evil, and water rats were held sacred to him. the bull is esoterically the constellation of taurus; the serpent, its opposite in the zodiac, scorpio; the sun, mithras, entering into the side of the bull, slays the celestial creature and nourishes the universe with its blood. click to enlarge the birth of mithras. from montfaucon's antiquities mithras was born out of a rock, which, breaking open, permitted him to emerge. this occurred in the darkness of a subterranean chamber. the church of the nativity at bethlehem confirms the theory that jesus was born in a grotto, or cave. according to dupuis, mithra

in various attitudes, sitting or upright; of one or the other sex, as a virgin or a young man, a husband or a bride, that all the shades and gradations might be marked. every thing luminous was subsequently attributed to the gods; the sphere, and all that is spherical, to the universe, to the sun and the moon- sometimes to fortune and to hope. the circle, and all circular figures, to eternity--to the celestial movements; to the circles and zones of the heavens. the section of circles, to the phases of the moon; and pyramids and obelisks, to the igneous principle, and through that to the gods of heaven. a cone expresses the sun, a cylinder the earth; the phallus and triangle (a symbol of the matrix) designate generation (from essay on the mysteries of eleusis by m. ouvaroff) the eleusinian

rescue the rational soul from the devouring power of the irrational nature. man is a composite creature, his lower nature consisting of the fragments of the titans and his higher nature the sacred, immortal flesh (life) of bacchus. therefore man is capable of either a titanic (irrational) or a bacchic (rational) existence. the titans of hesiod, who were twelve in number, are probably analogous to the celestial zodiac, whereas the titans who murdered and dismembered bacchus represent the zodiacal powers distorted by their involvement in the material world. thus bacchus represents the sun who is dismembered by the signs of the zodiac and from whose body the universe is formed. when the terrestrial forms were created from the various parts of his body the sense of wholeness was lost and the s

terious power called destiny given them by the fiery workman. when the second mind (the workman) had organized chaos, the word of god rose straightway our of its prison of substance, leaving the elements without reason, and joined itself to the nature of the fiery workman. then the second mind, together with the risen word, established itself in the midst of the universe and whirled the wheels of the celestial powers. this shall continue from an infinite beginning to an infinite end, for the beginning and the ending are in the same place and state "then the downward-turned and unreasoning elements brought forth creatures without reason. substance could not bestow reason, for reason had ascended out of it. the air produced flying things and the waters such as swim. the earth conceived stran

and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward the attainment of individual completion. it is also to be noted incidentally that if the coffer in the king's chamber be struck, t

bolic of this humidity, which is the carrier or vehicle for the sperm life of the sun, represented by a child in her arms. because the sun, moon, and stars in setting appear to sink into the sea and also because the water receives their rays into itself, the sea was believed to be the breeding ground for the sperm of living things. this sperm is generated from the combination of the influences of the celestial bodies; hence isis is sometimes represented as pregnant. frequently the statue of isis was accompanied by the figure of a large black and white ox. the ox represents either osiris as taurus, the bull of the zodiac, or apis, an animal sacred to osiris because of its peculiar markings and colorings. among the egyptians, the bull was a beast of burden. hence the presence of the animal w

priests and prophets, both pagan and christian, were versed in astronomy and astrology; their writings are best understood when read in the light of these ancient sciences. with the growth of man's knowledge of the constitution and periodicity of the heavenly bodies, astronomical principles and terminology were introduced into his religious systems. the tutelary gods were given planetary thrones, the celestial bodies being named after the deities assigned to them. the fixed stars were divided into constellations, and through these constellations wandered the sun and its planets, the latter with their accompanying satellites. the solar trinity the sun, as supreme among the celestial bodies visible to the astronomers of antiquity, was assigned to the highest of the gods and became symbolic o

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

mon, be not dismayed; the lord is willing to satisfy thy desire by giving thee knowledge of whatsoever thing is most pleasant unto thee. i order thee to ask of him whatsoever thou desirest. whereupon, recovering from my surprise, i answered unto the angel, that according to the will of the lord, i only desired the gift of wisdom, and by the grace of god i obtained in addition the enjoyment of all the celestial treasures and the knowledge of all natural things. it is by this means, my son, that i possess all the virtues and riches of which thou now seest me in the enjoyment, and in order that thou mayest be willing to be attentive to all which i am about to relate to thee, and that thou mayest retain with care all that i am about to tell thee, i assure thee that the graces of the great god

edge of all natural things. it is by this means, my son, that i possess all the virtues and riches of which thou now seest me in the enjoyment, and in order that thou mayest be willing to be attentive to all which i am about to relate to thee, and that thou mayest retain with care all that i am about to tell thee, i assure thee that the graces of the great god will be familiar unto thee, and that the celestial and terrestrial creatures will be obedient unto thee, and a science which only works by the strength and power of natural things, and by the pure angels which govern them. of which latter i will give thee the names in order, their exercises and particular employments to which they are destined, together with the days over which they particularly preside, in order that thou mayest arr

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

azure blue, green, and brown; and any other colors that may be requisite. thou shalt exorcise, perfume, and sprinkle them in the usual manner. figure 85. book two page 111 chapter xv. of the pen of the swallow and of the crow. take the feather of a swallow or of a crow, and before plucking it thou shalt say: may holy michael the archangel of god, and midael and mirael, the chiefs and captains of the celestial army, be my aid in the operation i am about to perform, so that i may write herewith all things which are necessary, and that all the experiments which i commence herewith may through you and through your names be perfected by the power of the most high creator. amen. after this thou shalt point and complete the pen with the knife of the art, and with the pen and ink of the art thou

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

s spirits of the nature of mars, especially those which are written in the whose names are therein written; and thou shalt immediately see hail and tempest. figures 27 and 28. the holy pentacles page 69 editor s note. in the center of the pentacle are the divine names, el and yiai, which have the same numerical value when written in hebrew. the letters in hebrew, and in the secret alphabet called the celestial, compose the names of spirits. round the pentacle is "he gave them hail for rain, and flaming fire in their land. he smote their vines also, and their fig-trees" psalm cv. 32,33. figures 29 and 30. figure 31. the key of solomon page 70 the sun. figure 32. the first pentacle of the sun. the countenance of shaddai the almighty, at whose aspect all creatures obey, and the angelic spirit

s in the "passing of the river" alphabet, forming spirit s names. the versicle is from psalm xci. 11, 12 "he shall give his angels charge over thee, to keep thee in all thy ways. they shall bear thee up in their hands" figure 37. the sixth pentacle of the sun. it serveth excellently for the operation of invisibility, when correctly made. editor s note. in the center is the mystical letter yod, in the celestial alphabet. the three letters in the "passing of the river" writing, in the angles of the triangle, form the great name shaddai. the words in the same characters round its three sides are, in my opinion, from genesis i. 1 "in the beginning the elohim created, etc; but the characters are sadly mangled in the mss. the versicle is from psalms lxix. 23, and cxxxv. 16 "let their eyes be dar

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

l. therefore these genijs that are under these signs& are governed by gabriel are to be observed on mondays, towards the north at the 1st& 8th. hours of the day& at night at the 3rd& 10th. hours. they appear like kings having green& silver robes or like little children or women delighting in hunting. so in the next place, we are to observe the season of the year according to the constellations of the celestial bodies, otherwise we shall loose our labor, for if a genijs be of the igneal hierarchy its in vain to observe him in any other season but when the enters these signs which is of his nature, that is. so if it be a genij of the earth, he is to be observed when the enters& so the like in the rest. otherwise thus: those genijs that are of the order of fire are to be observed in the summe

MEANING OF MASONRY

of is not merely improving his character and chastening his thoughts and desires. he is at the same time unconsciously building up an inner ethereal body which will form his clothing, or covering, when his transitory outer body shall have passed away" there are celestial bodies and bodies terrestrial..and as we have borne the image of the earthly we also shall bear the image of the heavenly" and the celestial body must be built up out of the sublimated properties of the terrestrial one. this is one of the secrets and mysteries of the process of regeneration and self-transmutation, to promote which the craft was designed. this is the true temple-building that masonry is concerned with. the apron being the masonic symbol of the bodily organism, changes and increasing elaborateness in it as

MICHAEL FORD BOOK OF CAIN

le of summoning is the extent of self, and the fire which surrounds is the circle of fiery will and spirit of the spirit. lilith showed me the art of the sabbat, and how i may become al-aswad at will. the shadow was grown and made strong by the arts of ahriman, who was as darkness. the beast became human flesh, and i was able to become both. i was brought in union and great ecstasy the harmony of the celestial heights of my father s realm, being the air and fire. i was also shown and taught the arts of the lower realm, called a secret place known as arezura, that shadow and flame was the mastery over the earth. i was blessed again with the mark of cain which is the distinct mark of our lord the devil, which is the self in perpetual opposition which breeds strength and development. the mark

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

d 12,350 years ago..attended by various other importantchanges, including earthquakes, vulcanism, water table fluctuations and large scale climaticvariations. of these, severe earthquakes in particular may even induce axial wobble, andpolarity reversals.atlantis, alien visitation, and genetic manipulation51 records of blood and stone studies have shown that at 10,178 bc, or over 12,000 years ago, the celestial pole wasinclined at an angle of 30 degrees from its present position. this in turn strongly suggeststhat the terrestrial axis then oriented differently from today.archaeologists all over the world have realized that much of prehistory as written in theexisting textbooks, is inadequate, some of it quite simply wrongwhat! no ice age which came and went, spreading over hundreds of thous

oryso far the deluge of global tradition representing our most abiding memory of itcan surely nolonger be doubted (p. 341)erratic bouldersmany of these erratic boulders are of immense size and weight, the very largest being literally mileslong. in some districts, they abound in almost unbelievable numbers (p. 9)celestial pole changesstudies have shown that at 10,178 b.c, or over 12,000 years ago, the celestial pole was inclined at anangle of 30 degrees from its present position. this in turn strongly suggests that the terrestrial axis thenoriented differently from today (p. 15)significantly, a drop in the strength of the earths magnetic field appears to have occurred sometimebetween 13,750 and 12,350 years ago. this was attended by various other important changes, includingearthquakes, vul

paroxysms give rise to the myths stating that the moon is connected with evil, withdriving people mad?our moon is relatively too big compared with the satellites of other planets (p. 33)the columbian indians say that a great catastrophe befell the earth, before the moon shone in the sky.(see p. 33.)catherine maltwoodwas one of the first to suggest that arthurs round table was a representation of the celestial zodiac(see p. 36)arthur pendragonborn of uther pendragon, head of the dragons. appendix b: book abstracts192atlantis, alien visitation, and genetic manipulation joseph of arimethea and pharaoh menes both are said to have visited england.alfred watkinsthe discoverer in recent times of the fact that england is full of ley-lines or dragon lines, and that theseconnected ancient megalithi

MICHAEL WYNN THE SOUL TRAVELERS

or the qliphoth. they are considered elementals if associated with the 5 elements, they are called spirits and intelligences if they are associated with the 7 planets, and spirits associated with the qliphoth are exclusively demonic. according to kabalistic teachings, the qliphoth is essentially the averse--michael wynn's "the soul travelers" 34 (or negative) universe that is the mirror image of the celestial universe, an anti-universe if you will. the kabalistic tree of life represents the celestial realms, while the tree of knowledge of good and evil represents the qliphoth, this anti-universe. if you recall, these are the two trees adam and eve encountered in the garden of eden. the demons, or qliphothic spirits, represent another classification of spirits. the word demon has come to m

and whole rooms of demonic influence. i have heard occult writers remark that this covenant, which was formed between the human and demon races, is the result of the trace amounts of demonic blood found in all people, and it is this blood-tie that allows humans, using magic, to master and command our ancestors. muslims believe that the jinn have been barred from the heavens; jinn may only stay in the celestial regions for so long before the lack of something to stand on forces them to fall back to earth. they believe that the falling (shooting) stars are jinn who have been attacked by angels, and forced to plummet back to earth. today it is part of popular culture to make a wish when witnessing a falling star. since making a wish is something you re encouraged to do upon meeting a genie, i

ies, predisposed to certain behaviors. like tides on the ocean, these behavioral trends wax and wane, and can be predicted. at times when the rays of the heavens make people aggressive, this is the time when the magician seeks to cause strife; when the rays from he stars suggests a time of peace, the magician seeks to induce favors and garner friendships. mostly, magicians concern themselves with the celestial effects brought on by the 7 magical--michael wynn's "the soul travelers" 52 planets (the moon, the sun, mars, venus, jupiter, saturn, and mercury. each of these planets produce certain effects that rise and fall as the days and months go by. the magician always flows with the trends, but these trends are no mere machinations of popular culture, but celestial trends. astrology, as it

and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward the attainment of individual completion. it is also to be noted incidentally that if the coffer in the king's chamber be struck, t

n. this ritual can test the limits of one s sanity, and can even induce insanity. being joined with, and having conscious control of, both of your guardian spirits is often symbolized by the colors white and black in close proximity. the 2 pillars, checkerboard patterns, and similar arrangements represent the perfect spiritual being, humanity deified. the 2 trees from the garden of eden represent the celestial sephiroth and the infernal (averse) sephiroth, in the east lies the tree of life, and in the west lies the tree of knowledge. in replacement of white and black, union of the angelic and the infernal may also be symbolized by the concepts of east and west; east being the divine direction, while the west is the infernal direction. a double-headed eagle looking left and right is an exam

he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover- aleister crowley magic in theory and practice the sabbat [4.3] the sabbat is a gathering of witches, warlocks, demons, and, in the earthly sabbat, even humans. there are generally 2 types of gatherings that are called sabbats; the celestial sabbat, and the infernal sabbat. even though sorcerers are always congregating in their astral bodies, there are 4 major meetings a year, and these meeting are called the sabbats. the celestial sabbat is a gathering of astral beings in a place called, and associated with, the sphere of saturn. it s also worth noting that shabbathai is saturn in hebrew; it is likely that the words sab

MICHAEL W FORD NOX UMBRA

and at the head of arezura- i enter in flesh the material world to manifest my desires- to become, advance and change the world according to my will by zazas i become by zazas i am always by nasatanada in opposition i become by zazas i change the world by my will" so it is done the opener of the way anubis is considered to be an initiatory god form, one which one assumes as a form of passage unto the celestial/luciferian realms of spirit and the infernal sabbat. anubis, as defined by e.a. wallis budge in "the gods of the egyptians" presents am ut, the "dweller in the chamber of embalmment" as the opener of the north (ap-uat) to the realm of set. anubis is also called hermanubis and death. heru-em-anpu is a dual god form, which holds power in both the celestial/luciferian and infernal regio

nd. the primary inhabitants of sheol are "the congregation of the dead -prov. 21:16 anubis is the son of set and nephthys. this mortuary god was worshipped in such places as the abt, the papyrus swamps and the lycopolis (the city of wolves- jackals. in the funeral procession, anubis received the mummy, and lays his hands upon the body in initiation and protection. in the dreaming gnosis of wither the celestial/luciferian or infernal sabbat, one assumes anubis as the opener of the way, the god form of mortal (mundane) and vampyric (immortal) rebirth. the altar should be placed in the north. the west wall should have a small table to which you may have an image of anubis and the bones or images of the dead. west is the gateway of which you enter and dwell, then you shall emerge in the north

e within lives -hail (magical name, i am awakened into the light of set and the knowledge of anubis. hail thou self, who shinestfrom the dark moon, hail thou self, who shinest from the full moon, hail thou self, set-an who is the god of immortal life and chaos of being, hail thou self, anubis who is death and the gateway of the dead, encircle me in self- love, that i may walk through the gates of the celestial and infernal" perform now the ritual of the triple hermetic circle of hamara't. here ends the grimoire of nox umbra. the calling of the four quarters of the circle western quarter guardian of the gateway- azatu-iiermanubis, opener of the way. i call your presence forth towards this circle. anubis, god of the twilight from which the guardians shall watch; bring forth thy jackals howli

MOODY RAYMOND A LIFE AFTER LIFE

ng what kind of body the dead will have: 1 corinthians 15:35-52: but some man will say "how are the dead raised up? and with what body do they come" thou fool (of) that which` thou sowest, thou sowest not that body that shall be, but bare grain. but god give' it a body as it hath pleased him, and to ever, seed his own body. there are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one and the glory of the terrestrial is another. so also is the resurrection of the dead. it is sown in corruption, it is raised in ii corruption: it is sown in dishonour; it is raised glory: it is sown in weakness; it is raised power: it is sown a natural body, it is raised spiritual body. there is a natural body, and the is a spiritual body. behold i show you a mystery we shall

MORALS AND DOGMA

hness, injustice, intemperance and luxury in prosperity, and despair and disorder in adversity, are the causes of the decay and dilapidation of nations. ii. the fellow-craft. in the ancient orient, all religion was more or less a mystery and there was no divorce from it of philosophy. the popular theology, taking the multitude of allegories and symbols for realities, degenerated into a worship of the celestial luminaries, of imaginary deities with human feelings, passions, appetites, and lusts, of idols, stones, animals, reptiles. the onion was sacred to the egyptians, because its different layers were a symbol of the concentric heavenly spheres. of course the popular religion could not satisfy the deeper longings and thoughts, the loftier aspirations of the spirit, or the logic of reason

of darkness on the bridge of the infinite: when they will no longer have to fear famine, spoliation, prostitution from distress, misery from lack of work, and all the brigandages of chance in the forest of events: when nations will gravitate about the truth, like stars about the light, each in its own orbit, without clashing or collision; and everywhere freedom, cinctured with stars, crowned with the celestial splendors, and with wisdom and justice on either hand, will reign supreme. in your studies as a fellow-craft you must be guided by reason, love and faith. we do not now discuss the differences between reason and faith, and undertake to define the domain of each. but it is necessary to say, that even in the ordinary affairs of life we are governed far more by what we _believe_ than by

ue way; but they can lead them in it, only by repressing the fire of their passions, and subjugating their selfishness. alas, these conquer, and masonry is forgotten! after praising each other all our lives, there are always excellent brethren, who, over our coffins, shower unlimited eulogies. every one of us who dies, however useless his life, has been a model of all the virtues, a very child of the celestial light. in egypt, among our old masters, where masonry was more cultivated than vanity, no one could gain admittance to the sacred asylum of the tomb until he had passed under the most solemn judgment. a grave tribunal sat in judgment upon all, even the kings. they said to the dead "whoever thou art, give account to thy country of thy actions! what hast thou done with thy time and lif

bolized by an egg issuing from the mouth of kneph; from which egg came phtha, image of the supreme intelligence as realized in the world, and the type of that manifested in man; the principal agent, also, of nature, or the creative and productive fire. phre or re, the sun, or celestial light, whose symbol was [mystic symbol, the point within a circle, was the son of phtha; and tiphe, his wife, or the celestial firmament, with the seven celestial bodies, animated by spirits of genii that govern them, was represented on many of the monuments, clad in blue or yellow, her garments sprinkled with stars, and accompanied by the sun, moon, and five planets; and she was the type of wisdom, and they of the seven planetary spirits of the gnostics, that with her presided over and governed the sublunar

of them, and most of their secret doctrines were hidden. the veil of secrecy was impenetrable, sealed by oaths and penalties the most tremendous and appalling. it was by initiation only, that a knowledge of the hieroglyphics could be obtained, with which the walls, columns, and ceilings of the temples were decorated, and which, believed to have been communicated to the priests by revelation from the celestial deities, the youth of all ranks were laudably ambitious of deciphering. the ceremonies were performed at dead of night, generally in apartments under-ground, but sometimes in the centre of a vast pyramid, with every appliance that could alarm and excite the candidate. innumerable ceremonies, wild and romantic, dreadful and appalling, had by degrees been added to the few expressive sy

ics of the highest degree hidden from all but a favored few, that in process of time their meaning was entirely lost, and none could interpret them. if the same hieroglyphics were employed in the higher as in the lower degrees, they had a different and more abstruse and figurative meaning. it was pretended, in later times, that the sacred hieroglyphics and language were the same that were used by the celestial deities. everything that could heighten the mystery of initiation was added, until the very name of the ceremony possessed a strange charm, and yet conjured up the wildest fears. the greatest rapture came to be expressed by the word that signified to pass through the mysteries. the priesthood possessed one third of egypt. they gained much of their influence by means of the mysteries

full sense of their importance. they represented them as the beginning of a new life of reason and virtue: the initiated, or esoteric companions were said to entertain the most agreeable anticipations respecting death and eternity, to comprehend all the hidden mysteries of nature, to have their souls restored to the original perfection from which man had fallen; and at their death to be borne to the celestial mansions of the gods. the doctrines of a future state of rewards and punishments formed a prominent feature in the mysteries; and they were also believed to assure much temporal happiness and good-fortune, and afford absolute security against the most imminent dangers by land and sea. public odium was cast on those who refused to be initiated. they were considered profane, unworthy o

ck with seven branches represented the seven planets, like which the seven branches were arranged and regulated, preserving that musical proportion and system of harmony of which the sun was the centre and connection. they were arranged, says philo, by threes, like the planets above and those below the sun; between which two groups was the branch that represented him, the mediator or moderator of the celestial harmony. he is, in fact, the fourth in the musical scale, as philo remarks, and martianus capella in his hymn to the sun. near the candlestick were other emblems representing the heavens, earth, and the vegetative matter out of whose bosom the vapors arise. the whole temple was an abridged image of the world. there were candlesticks with four branches, symbols of the elements and the

stile principles, each seconded by his troops of genii, are ever in conflict, there to submit to one or more organizations in the body which is its prison, until it shall at last return to its place of origin, its true native country, from which during this life it is an exile. but one thing remained--to represent its return, through the constellations and planetary spheres, to its original home. the celestial fire, the philosophers said, soul of the world and of fire, an universal principle, circulating above the heavens, in a region infinitely pure and wholly luminous, itself pure, simple, and unmixed, is above the world by its specific lightness. if any part of it (say a human soul) descends, it acts against its nature in doing so, urged by an inconsiderate desire of the intelligence, a

al equinox, and the sun in which sign, figuratively represented by the sign itself, was bakchos, dionusos, saba-zeus, osiris, etc, and the serpent, another constellation, occupied such relative positions in the heavens, that when one rose the other set, and _vice versa. the serpent was a familiar symbol in the mysteries of bakchos. the initiates grasped them with their hands, as orphiucus does on the celestial globe, and the orpheo-telestes, or purifier of candidates did the same, crying, as demosthenes taunted schines with doing in public at the head of the women whom his mother was to imitate, evoi, saboi, hyes att, att, hyes! the initiates in these mysteries had preserved the ritual and ceremonies that accorded with the simplicity of the earliest ages, and the manners of the first men

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

erbolts which the hecatoncheires, with their hundred hands, hurled down upon the enemy, at the same time raising mighty earthquakes, which swallowed up and destroyed all who opposed them. aided by these new and powerful allies, zeus page 16 now made a furious onslaught on his enemies, and so tremendous was the encounter that all nature is said to have throbbed in accord with this mighty effort of the celestial deities. the sea rose mountains high, and its angry billows [17]hissed and foamed; the earth shook to its foundations, the heavens sent forth rolling thunder, and flash after flash of death-bringing lightning, whilst a blinding mist enveloped cronus and his allies. and now the fortunes of war began to turn, and victory smiled on zeus. cronus and his army were completely overthrown, h

nd dite, issued, the daughter of zeus and a sea-nymph called dione, was the goddess of love and beauty. dione, being a sea-nymph, gave birth to her daughter beneath the waves; but the child of the heaven-inhabiting zeus was forced to ascend from the ocean-depths and mount to the snow-capped page 63 summits of olympus, in order to breathe that ethereal and most refined atmosphere which pertains to the celestial gods. aphrodite was the mother of eros (cupid, the god of love, also of aneas, the great trojan hero and the head of that greek colony which settled in italy, and from which arose the city of rome. as a mother aphrodite claims our sympathy for the tenderness she exhibits towards her children. homer tells us in his iliad, how, when aneas was wounded in battle, she came to his assistan

as a full-grown youth of divine strength and beauty. he now demanded a lyre and a bow, declaring that henceforth he would announce to mankind the will of his father zeus "the golden lyre" said he "shall be my friend, the bent bow my delight, and in oracles will i foretell the dark future" with these words he ascended to olympus, where he was received with joyful acclamations into the assembly of the celestial gods, who acknowledged him as the most beautiful and glorious of all the sons of zeus. phoebus-apollo was the god of light in a twofold [70]signification: first, as representing the great orb of day which illumines the world; and secondly, as the heavenly light which animates the soul of man. he inherited his function as sun-god from helios, with whom, in later times, he was so compl

rt of smith, armourer, chariot-builder &c. as already mentioned, he constructed the palaces where the gods resided, fashioned the golden shoes with which they trod the air or water, built for them their wonderful chariots, and shod with brass the horses of celestial breed, which conveyed these glittering equipages over land and sea. he also made the tripods which moved of themselves in and out of the celestial halls, formed for zeus the [100]far-famed agis, and erected the magnificent palace of the sun. he also created the brazen-footed bulls of aetes, which breathed flames from their nostrils, sent forth clouds of smoke, and filled the air with their roaring. among his most renowned works of art for the use of mortals were: the armour of achilles and aneas, the beautiful necklace of harmo

f pegasus in connection with the muses, is the story of his having produced with his hoofs, the famous fountain hippocrene. it is said that during their contest with the pierides, the muses played and sang on the summit of mount helicon with such extraordinary power and sweetness, that heaven and earth stood still to listen, whilst the mountain raised itself in joyous ecstasy towards the abode of the celestial gods. poseidon, seeing his special function thus interfered with, sent pegasus to check the boldness of the mountain, in daring to move without his permission. when pegasus reached the summit, he stamped the ground with his hoofs, and out gushed the waters of hippocrene, afterwards so renowned as the sacred fount, whence the muses quaffed their richest draughts of inspiration. the he

e function: eunomia presided more especially over state life, dice guarded the interests of individuals, whilst irene, the gayest and brightest of the three sisters, was the light-hearted companion of dionysus. the hora were also the deities of the fast-fleeting hours, and thus presided over the smaller, as well as the larger divisions of time. in this capacity they assist every morning in yoking the celestial horses to the glorious chariot of the sun, which they again help to unyoke when he sinks to rest. in their original conception they were personifications of the clouds, and are described as opening and closing the gates of heaven, and causing fruits and flowers to spring forth, when they pour down upon them their refreshing and life-giving streams. the nymphs. the graceful beings cal

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

building to the art of thinking geographical and historical meaning. as for all interpretation of scripture, it required in accordance with the methodology of church scholars the perception of its allegorical, tropological, and anogogical meanings. in the allegorical sense, jerusalem was the militant church; in the tropological sense, it was the christian soul; and in the anagogical sense it was the celestial jerusalem, the land above announced by saint john in the apocalypse. with respect to kings david and solomon, both of whom were extremely popular, they were regarded, curious as this might appear today, as signs or portents of jesus christ. the same was true of hiram, the founder of the pillars of the temple, and adoniran, solomon's high official and head of the conscripted labor. hi

ideas of tolerance and respect for the individual. the objective of this society would be the construction of a temple of wisdom, similar to the temple of solomon, built upon mount moriah (in other words the temple mount. komensky also proposed the creation of a large international organization, the collegium lucis, which would be a wisdom school to provide an education for those seeking to enter the celestial academy. all steps taken in this regard had to be taken secretly and komensky's full treatise was to be shared only with those participating in the undertaking. all the academies and societies throughout europe were to be encompassed within this vast organization, which would take london as its hub. from the end of the fifteenth century and throughout both the sixteenth and seventeen

PHILIP NEIL MYTHS LEGENDS EXPLAINED

o cut grass and make hay and sell it, and be rich like white men! but how dare i cut off my mother s hair? an anglo-saxon charm beseeches the favor of erce, erce, erce, mother of earth with similar fervor. yet, despite the obvious connection between agricultural and human fertility, the earth is not always vishnu the preserver vishnu and his wife lakshmi (or shri) are shown riding on their mount, the celestial bird garuda. vishnu, the wide-strider, measured out the cosmos in three strides. he is regarded as the protector of the world, and because of his compassion for humankind, descends to earth in various avatar forms, such as prince rama, to fight evil. whenever vishnu is incarnated, so is lakshmi, to be his bride. here, garuda is taking the loving couple to their own heaven, vaikuntha

PHOSPHORUS

work through a specific spirit which will be an intiatic guide, that which will assist in the communication of the holy guardian angel/higher self/luciferian famulus. 11 ii the witches sabbat becoming in the dark light color blue- symbol algol the eye of the adversary -initiation of the witches sabbat, the development of astral projection and dreaming sorcery -the self-transformative benefits of the celestial sabbat and solar/twilight rebirth -the self-deification process of the infernal sabbat shape shifting and sexual congress via dreaming and astral projection -shape shifting and vampyric sorcery purpose and practice -the black eagle as the initiator of the vampyric and ahrimanic path consistent and successful work with this spirit guide -the god form of anubis the mask of the shades o

oul of cain become as me! unto az lilith, whore, demon-mother and initiator of the nightpath! so it is done! the order of phosphorus 1. phosphorus is dedicated to the luciferian doctrine of self- liberation and antinomian self-deification through high and low sorcery and what is called magick. each veneficus frater and soror is a bearer of the luciferian gnosis, the two octaves of saturn known as the celestial and infernal sabbat. 2. phosphorus is a left hand path order, individualistic and focused on the solitary path. 3. the ritual of casting the shadow of cain is a simplified focus rite on dedication and empowering the shadow and daimonic consciousness of self. it is nearly identical to what austin osman spare called self love. 4. the grand luciferian circle is the center of deific self

PROMETHEUS

nd on the other side he killed with an arrow the eagle on the kaukasos, the product of ekhidna and typhon that had been eating the liver of prometheus. then he selected for himself a restraining bond of olive, and released prometheos; and he offered zeus kheiron, who was willing to die in herakles place. prometheus advised herakles not to go after the apples himself, but rather to relive atlas of the celestial sphere and dispatch him. so when herakles reached atlas among the hyperboreans, he remembered prometheus advise and took over the sphere -apollodorus 2.119-120 "some say that, when zeus was eager to have sex with thetis, prometheus told him that his son by her would take over dominion of the sky -apollodorus 3.169 it was that year when the winged fowl and the dweller in the sea and t

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

choice, would it be so difficult for g-d to prevent them from fulfilling their evil schemes? why, then, does g-d apparently have to do something to ensure that mankind will not be able to do all it wants? what they were after, rather, was the following. they knew the [mystical] names of g-d, and employed them for practical use. they were familiar with all the various angels and their positions in the celestial hierarchy, and were able to [control a specific angel by using a divine name to] adjure the angel that controlled it. this is what is meant by the technique of adjuration via the use of holy names. we know how to use them to adjure a lower angel in the name of the higher angel that influences and controls it. if [the lower angel] attempts to do other than what we have adjured it to d

choice chariots, and all the chariots of egypt, manned by militia. h8 [mystically, this means that] the patron angel of egypt summoned his entire chariot to prosecute [the jewish people. pharaoh, the king of egypt, was the earthly manifestation of the gguardian angel h of egypt, the spiritual distillation of the evil(s) embodied in egypt. the imagery of the chariot (hebrew: rechev) evokes that of the celestial chariot (merkavah, from the same root reish-kaf-beit) ezekiel saw in his famous prophetic vision. there, the 1 exodus 13:19. 2 genesis 41:55. 3 bereishit rabbah 91:5. 4 exodus 12:38. 5 rashi ad loc. 6 see rashi on exodus 32:7. 7 sotah 13a. 8 exodus 14:7. the arizal on parashat beshalach (2) 8 gchariot h depicts the array of spiritual forces of holiness that were departing from realit

endent upon [the process of effecting] these gdays h [i.e, revelations caused by the elevation of the sparks, as is known. for [the redemption will not occur] until all the gsouls h are released from the gbody h of evil, and ascend every day into holiness. our sages state that gthe son of david [i.e, the messiah] will not come until all the souls have been emptied out of the body, h5 referring to the celestial storehouse of souls (this is one reason why religious jews seek to have as many children as possible) here, this phrase is being used allegorically, the gsouls h meaning the sparks of holiness hidden within the coarse gbody h of evil. this is alluded to by the words guntil kadesh, h meaning, until they ascend and become sanctified to come afterwards into this world as gweekday souls

tory concept regarding the supernal coupling of abba and ima. know that the union of z feir anpin and nukva occurs sporadically and there are times when it is interrupted. in contrast, abba and ima couple continuously and never part from each other, as mentioned in the zohar.2 now, this seems to contradict the statement of our sages that gthe holy one, blessed be he, swore that he would not enter the celestial jerusalem until he enters the terrestrial jerusalem. h3 this means that there would be no supernal coupling of abba and ima.referred to as gthe celestial jerusalem h.until the lower coupling, between z feir anpin and nukva.referred to as gthe terrestrial jerusalem.would occur. the solution to this is that there are two types of coupling of abba and ima. the first is in order to emana

ling is not continuous. when the holy temple stood, this gcomplete coupling h occurred and new souls came [into the world. but after the destruction, this coupling stopped, as is explained in the zohar4 with reference to the gchamber of love h: gfor new souls did not go there after the temple was destroyed. h the sages alluded to this coupling when they said that god swore that he would not enter the celestial jerusalem until, etc. i.e, he would not reinstate the constant gcomplete coupling h of abba and ima, which produced new souls, until the terrestrial temple would be rebuilt. this is explained in the seventh [of the eight] gate[s, sha far ruach hakodesh[ gthe gate of divine inspiration h],5 regarding meditative unifications, that one should not meditate on the vowels of the various na

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ree stations, the first two being those of evil and the presence divine. at each of these stations the guardians reject him at the point of the sword, urging him in his unprepared <49> state to return. hi third attempt to go forward places him in a balanced position, the path of equilibrium, the middle way, where he is received. and a way is cleared for him by the hierophant, who again represents the celestial soul of things. during his journey along that path, the stability of earth is established within him, that eventually it may prove an enduring temple of the holy spirit. some have criticised these elemental grades a little harshly and severely; others have rejected them entirely. in a letter sent to me from a former praemonstrator of one g. d. temple, these rituals too were condemned

alchemical symbol of venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar that "alone of the shells is the serpent nogah found in holiness" and he is called the balance of justice. why, then, is he called the external or false splendour? because he indeed uniteth the paths, but comprehendeth not the sephiroth. nevertheless, he is also the celestial serpent of wisdom. but the serpent of the temptation is the serpent of the tree of knowledge of good and of evil, and not that of the tree of life. here is a method of writing hebrew words by the yetsiratic attribution of the alphabet, whence results some curious hieroglyphic symbolism. thus tetragrammaton will be written by virgo, aries, taurus, aries. eheieh,by air, aries, virgo, a

t deals principally with the traditional modes of fonning angelic names. it describes how various verses are taken from the book of exodus, and by methods of permutation, are formed into seventy-two names of three letters each. to each of these names is added the suffix yeh or el, thus yielding angelic names and formulae. these seventy-two angels are allotted to each quinary, or division of 5, in the celestial heavens, so that with the other names a very complete hierarchy is given. thus every sign of the zodiac has an archangel, angel, angel of its corresponding house, and a vast sub-hierarchy. too much space would have been consumed to detail the methods by which these names are given. so i have contented myself to list, simply, all the archangelic and angelic names of the twelve zodiaca

old 100 the golden dawn: volume i book one <203> the microcosm-man thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of a man is called 'the magical mirror of the universe" for therein are represented all the occult forces of the universe projected as ona sphere,convex to the outer, but concave toman. this sphere surroundeth the physical body of a man as the celestial heavens do the body of a star or a planet, having their forces mirrored in its atrnosphere. therefore its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, are the ten sephiroth projected in the form of the tree of life as in a solid sphere (see also the astronomic view of the tarot in part eight) a man's phy

gether) whence comest thou (they cross sceptre and sword before altar) i come from between the pillars and i seek the light of the hidden knowledge in the name of adonai. hierophant advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon, and raising it to an angle of 45' says: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. hegemon and hiereus step back to south and north of altar respectively. hiero takes neo by right hand with his left, and pointing to the altar and

ome useful and good. but these are mysteries which are evolved in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence cometh the image of a voice, or even a flashing light, abounding. whirling forth, crying aloud. also there is the <102> vision of the fire-flashing courser of light, or of a child borne aloft on the shoulders of the celestial steed, fiery or clothed in gold, or naked and shooting with a bow, shafts of light, and standing on the shoulders of a horse. but if thy meditation prolongeth itself, thou shalt unite all these symbols in the form of a lion. then when no longer are visible to thee the vault of the heavens, and the mass of the earth; when to thee, the stars have lost their light and the lamp of the mo

zodiac, these signs being further arranged in the arms of the cross according to the four elements with the sun in the centre and representing that luminary as the centre of the whole. the thirtieth path of the sepher yetzirah which <110> answereth to the letter resh is called the collecting intelligence, and it is so called because from it the astrologers deduce the judgment of the stars, and of the celestial signs, and the perfections of their science according to the rules of their resolutions. it is therefore the reflection of the sphere of the sun and the path connecting yesod with hod- foundation with splendour. hierophant rises. hegemon and theoricus step back and follow him to the altar where he places theoricus in the west, hierophant north, hegemon south. before you upon the alta

solomon. on the tree of life, it embraces nine of the sephiroth, exclusive of kether. yesod and malkuth form the triangle below, the former the apex, the latter the base. like caduceus, it further represents the three elements of water, air, and fire. the crescent is the water which is above the firmament, the circle is the firmament, and the triangle the consuming fire below, which is opposed to the celestial fire symbolised by the upper part of the caduceus. hiereus puts admission badge aside. hegemon directs theoricus to hierophant whose chair should now be moved back towards the west, and placed in readiness for the candidate at the closing. hiereus and hegemon stand either side of the altar, facing it. before you is represented the symbolism of the garden of eden. at the summit is the

eviathan, the crooked serpent. but between the devastated garden and the supernal eden, yod <147> he vau he elohim placed the letters of the name and the flashing sword that the uppermost part of the tree of life might not be involved in the fall of adam. and thence it was necessary that the second adam should come to restore all things and that,as the first adam had been extended on the cross of the celestial rivers, so the son should be crucified on the cross of the infernal rivers of daath. yet, to do this, he must descend unto the lowest first, even unto malkuth and be born of her. the= grade of philosophus is referred unto the sephirah netzach and the 27th, 28th, and 29th paths are bound thereto. the sign of this grade is given by raising the hands to the fore-head, and with the thumb

man, his days are as grass, as a flower of the field, so he flourisheth" the top of the scythe forms the tau cross of life, showing that what destroys also renews. the whole is a representation of the eternal transmutation of the life of nature, which reforms all things into fresh images and similitudes. this symbol represents the corrosive and destructive action of the infernalfire as opposedto the celestial- the dragon of the waters, the typhon of the egyptians, the slayer of osiris- which later yet rises again in horus. the scorpio, serpent of evil, delineated before <180> the figure of death in the more ancient form of the key, refers to the mixed and transforming, therefore deceptive, nature of this emblem. behind him, is the symbol of the nameless one, representing the seed and its

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

hdrawn from you. you have passed the four pillars of wisdom,where the light of knowledge hath been partially revealed to you, instructing you how to prepareyourself to receive that great and glorious treasure which every true rosicrucian hopes to attain.the body of man is formed from the elements .the soul of man is entrusted to his keeping by theeternal, the spirit of man reflexes the impress of the celestial.i will now invest you with some of our secrets.sign: place left forefinger upon the lip, cross it with right forefinger.token: join right hands and cross them with left arms.password: f.i.a.t.sacred word: zaph-nath-paan-cab (revealer of secrets).battery (cardinal points).you will now in charge of your conductor retire to the outer porch, and be clothed in the colour ofdivine truth an

direct from the centre of the hall to the 1st ancient in the east, who isfacing the west, and who has a single candle burning in. front of him.1st ancient:i am charged to direct your attention to natural or material fire in the phase it was looked upon bythe early rosicrucians, as well by those of the present day; that fire with which we are all familiar incontradistinction with that which is in the celestial, invisible, and surrounding medium, and ofwhich in our physical nature, we can comprehend but little.think of the shapes assumed by fire, as the flames noiselessly creep, entwine, spreading andwidening, now contracting and deepening: mark its changefulness of colour, as in its increasingardour it reddens, glows, then whitens. mark the phantasms springing from the forge, as thepondero

upon the altar, the emblem of the deified fire,disguised in many theological or theosophic forms. lead on. my pass is 'gloria ignis embra (glorythe shadow of flame).the conductor repairs with the theoricus direct to the centre of the hall, then to the south, to the3rd ancient, who has a vestal lamp burning in front of him.3rd ancient:in the performance of a wise duty, i require your thought as to the celestial fire, when it ceases to beterrestrial element and partakes of the ethereal qualities, the pure ethereal fire which burns forever isrepresented under the egyptian doctrines as ptah, who is the emblem of the eternal spirit out ofwhich everything is created. thus, the souls of men are, according to the oldest egyptian school ofethics, formed of ether, at death return to it again.the cel

of this truth in their philosophy was the claim of the rosicrucians. as fire dissolvethall things, dissipateth all things, and causeth them to become invisible, true philosophy could go nofurther, and so adoration was paid to the unknown god in the last image that was possible to men ofanything; fire, which was known as his shadow. in all this we contemplate not the natural fire, butthe symbolic, the celestial, the divine, the ineffable ethereal spirit; the immortal fervour, into whichthe world evolves. lead on. my pass is 'immortalis (immortality).rituals of the societas rosicrucianis in angliapracticus28 the conductor now returns to the celebrant in the centre of the sacred hall, with the theoricus incharge, and faces him to the east. the veil is removed.celebrant:thus far hast thou carr

the zodiac, or belt, has four principal points, two of which are solstitial and tworituals of the societas rosicrucianis in angliaphilosophus41 equinoctial; and were anciently marked by fomalhaut end aldebaran, regulus and antares. thesolstitial points mark the northern and southern limits of the sun from the equator, called cancerand capricornus. the equinoctial points are where the sun crosses the celestial equator. the springcrossing is called vernal, when the sun commences his ascending or northern march; and the fallcrossing is called autumnal, when the sun commences to decline toward the south. these pointsare in the signs aries and libra, or the months of march and september. properly march commencesthe new year.the torch bearer will now retire.proceed now to the central point, abo

2170 bcor the period when the chronological mensuration takes 25,868 years to return to itself again. theerection of that pyramid marked the great year of the pleiades.the astronomy of the chinese is ancient though inexact. the wise chwien-hio marked 2449 yearsbefore christ, as an epoch, through the conjunction of mercury, mars, jupiter and saturn. theseancient people understood, to some extent, the celestial motions, calculated eclipses and slew two oftheir philosophers, ho and hi, for not announcing an eclipse of the sun, 2169 bcthe ionian school of the greeks was founded by thales, of miletus, 600 bc it thoroughlycomprehended the seasonal changes and length of the year.to hipparchus of nicaea, however, 160 bc from whom the ptolemaic school took its rise, isastronomy indebted for eviden

shining with a pure, ethereal, angelic part called the rational soul, being a divine light,or stream flowing immediately from the great creator, and uniting man with his maker.'vast chain of being which from god began,nature222s ethereal, human, angel, man.'the understanding and celestial faculties of man are formed from the ethereal world, the sensitivepowers of life and action are derived from the celestial world, and the gross and corruptible part, theflesh and blood consists of the elementary world, being all subordinate the one to the other. this isrituals of the societas rosicrucianis in angliaphilosophus45 the rosaic doctrine; knowing we are clothed in the enchanted armour off the spirit.the first four grades of this rosaic system constitute the first order, and are the 'lesser mys

r triumph of gualdi over death.how intimately our science of astronomy is connected and harmonises with alchemy. our zodiacalcircle inclosing the square causes its four angles to represent the four elements as it represents thecommencement of the four seasons; and again the embracing triangle is typical of the threeprinciples, all surrounding the central point, or sun, or source of light ad life, the celestial andglorious soul.it is not without some force that the 'emerald tablet' of hermes trismegistus receives considerationand importance. the three principles of elementary matter being body, soul and spirit, arerepresented by alchemists as sulphur, mercury and essential salt. the central or primal generativepower they termed in their magic language mercury, green-lion, the serpent, or se

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

of the kabalah, became profaned among the greeks and romans of the decline. the doctrine of the seven spheres and the three mobiles, drawn primitively from the sephirotic decade; the character of the planets governed by angels, whose names have been changed into those of pagan divinities; the influence of the spheres on one another; the destiny attached to numbers; the scale of proportion between the celestial hierarchies corresponding to the human hierarchies all this has been materialized and degraded into superstition by genethliacal soothsayers and erectors of horoscopes during the decline and the middle ages. the restoration of astrology to its primitive purity would be, in a sense, the creation of an entirely new science; our present concern is only to indicate its first principles

s and plants, is the true natural science of solomon, that science which is said to be lost, but the principles of which are preserved notwithstanding, as are all other secrets, in the symbolism of the kabalah. it will be understood readily that in order to read the stars one must know the stars themselves; now, this knowledge is obtained by the kabalistic domification of the sky and by mastering the celestial planisphere, as rediscovered and explained by gaffarel. in this planisphere the constellations form hebrew letters, and the mythological figures may be replaced by the symbols of the tarot. to this same planisphere gaffarel refers the origin of patriarchal writing, and the first lineaments of primitive characters may very well have been found in the chains of starry attraction, in wh

tial planisphere, as rediscovered and explained by gaffarel. in this planisphere the constellations form hebrew letters, and the mythological figures may be replaced by the symbols of the tarot. to this same planisphere gaffarel refers the origin of patriarchal writing, and the first lineaments of primitive characters may very well have been found in the chains of starry attraction, in which case the celestial book would have served as the model of enoch's, and the kabalistic alphabet would have been a synopsis of the entire sky. this is not wanting in poetry, nor above all in probability, and the study of the tarot, which is evidently the primitive and hieroglyphic work of enoch, as was divined by the erudite william postel, is sufficient to convince us hereof. the signs imprinted in the

ll and fatality, and in his most powerful emotions and tendencies the individual's entire past manifests to the magus. from this it becomes easy to conjecture the future; and if events deceive the sagacity of the diviner from time to time, he who has consulted him will remain none the less astounded and convinced by the superhuman knowledge of the adept. the human head is formed upon the model of the celestial spheres; it attracts and it radiates, and this it is which first forms and manifests in the conception of a child. hence the head is subject in an absolute manner to astral influence, and evidences its several attractions by its diverse protuberances. the final word of phrenology is to be found therefore in scientific and purified astrology, the problems of which we bequeath to the p

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

ich destroys abortions eternally was called by the hebrews samael; by other easterns, satan; and by the latins, lucifer. the lucifer of the kabalah is not an accursed and ruined angel; he is the angel who enlightens, who regenerates by fire; he is to the angels of peace what the comet is to the mild stars of the spring-time constellations. the fixed star is beautiful, radiant and calm; she drinks the celestial perfumes and gazes with love upon her sisters; clothed in her glittering robe, her forehead crowned with diamonds, she smiles as she chants her morning and evening canticle; she enjoys an eternal repose which nothing can disturb, and moves solemnly forward without departing from the rank assigned her among the sentinels of light. but the wandering comet, dishevelled and of sanguinary

hieroglyphics, like those of all oriental mythologies, and can be comprised in a series of pantacles. the initiator clothed in white, standing between seven golden 60 the ritual of transcendental magic candlesticks and holding seven stars in his hand, represents the unique doctrine of hermes and the universal analogies of the light. the woman clothed with the sun and crowned with twelve stars is the celestial isis, or the gnosis; the serpent of material life seeks to devour her child, but she takes unto herself the wings of the eagle and flies away into the desert. a protestation of the prophetic spirit against the materialism of official religion. the mighty angel with the face of a sun, a rainbow for nimbus and a cloud for vestment, having pillars of fire for his legs, and setting one f

tic characters, have determined the ancient magi in the choice of the tarot figures, which are considered by this man of learning, as by ourselves, an essentially hieratic and primitive book. thus, in his opinion, the chinese tseu, the hebrew aleph and the greek alpha expressed hieroglyphically by the figure of the juggler, would be borrowed from the constellation of the crane, in the vicinity of the celestial fish, a sign of the eastern hemisphere. the chinese tcheou, the hebrew beth and the latin b, corresponding to pope joan or juno, were formed from the head of the ram; the chinese yn, the hebrew ghimel and the latin g, represented by the empress, would be derived from the constellation of the great bear, etc. the kabalist gaffarel, whom we have cited more than once, erected a planisph

s made on the fourth day. the birds and fishes, created on this day, are living hieroglyphs of magical analogies and of the universal doctrine of hermes. the water and air, which were filled thereby with forms of the word, are elementary figures of the mercury of the sages, that is, of intelligence and speech. this day is propitious to revelations, initiations and great discoveries of science. 3. the celestial mother, or empress. the third day was that of man's creation. so is the moon called the mother in kabalah, when it is represented in association with the number 3. this day is favourable to generation and generally to all productions, whether of body or mind. 4. the emperor, or ruler. the fourth day is baleful: it was that of the birth of cain; but it is favourable to unjust and tyra

studying the works of gaffarel and his master rabbi chomer. onomantic astrology was practised by the old hebrew kabalists, as is proved from their observations by rabbi chomer, rabbi kapol, rabbi abjudan and other masters in kabalah. the menaces of the prophets uttered against various nations were based upon the characters of the stars found vertically over them in the permanent correspondence of the celestial and terrestrial spheres. thus, by writing in the sky of greece the hebrew name of that country nwv or gnv, and translating in numbers, they obtained the word chrb, which signifies destroyed, desolated. h w k 2 2 8 charab destroyed, desolated sum 12. 106 the ritual of transcendental magic u n v 5 6 1 javan greece sum 12. hence they inferred that after a cycle of twelve periods greece

gures representing the twelve signs of the zodiac (3) plus the four genii of the cardinal points. the symbolical tetrad, represented in the mysteries of memphis and thebes by the four forms of the sphinx. man, eagle, lion and bull. corresponded with the four elements of the old world, water being signified by the cup held by the man or aquarius; air by the circle or nimbus surrounding the head of the celestial eagle; fire by the wood which nourishes it, by the tree fructifying in the heat of earth and sun, finally, by the sceptre of royalty, which the lion typifies; earth by the sword of mithras, who each year immolates the sacred bull, and, together with its blood, pours forth that sap which gives increase to all fruits of earth. now, these four signs, with all their analogies, explain th

RUBY TABLET OF SET

and many to whom masleh was as god cast with him in their devotion, but others there were who answered, lucifer has again brought the revelation of light, and in fact we recognize him as our true creator, for in the scheme of god we are of no consequence. among us archangel michael was silent, but at length he said, in time past we have all known glory in both the omnipotence that is our god and the celestial brilliance that is our lucifer- for in him we thought embodied the will of god for creation and change. but now it transpires that order and origin are at extremes apart, and a choice is ill forced between the two. were it not for lucifer we should all be as beasts, knowing nothing of our selves, yet how indeed might we presume to order even our own thought without reference to the e

s mighty guardians before set's majestic black flame [the gong is struck] ix. reading of the word of set [the 18th part of the word of set is read in enochian by the invocator, and it is then read in english by a chosen initiate] x. reinvoke of objective bodies. the objective bodies are now reinvoked using the air dagger in the same fashion as they were banished. the participants should visualize the celestial bodies returning to their original positions, thereby reconstructing the objective universe by force of their wills. it should be noted that with the reinvoking of the objective bodies, the elements of spirit active and spirit passive are not reinvoked. these particular elements are omitted in order to draw attention to the fact that spirituality should be approached on a subjective

SALMANRUSHDIE THESATANICVERSES

gly, i'm sorry to add, of pirate video; my twelve children, one wife and i are all long-standing, unreserved admirers of your divine heroics" he grabbed, and pumped gibreel's right hand "tending as i do towards the pantheistic view" maslama thundered on "my own sympathy for your work arises out of your willingness to portray deities of every conceivable water. you, sir, are a rainbow coalition of the celestial; a walking united nations of gods! you are, in short, the future. permit me to salute you" he was beginning to give off the unmistakable odour of the genuine crazy, and even though he had not yet said or done anything beyond the merely idiosyncratic, gibreel was getting alarmed and measuring the distance to the door with anxious little glances "i incline, sir" maslama was saying "tow

h its pale, pale hair: how she had used it to fog his soul, and how hard he had found it, in the weakness of his flesh, to resist. enmeshed by her in the web of a love so complex as to be beyond comprehension, he had come to the very edge of the ultimate fall. how beneficent, then, the overentity had been to him- he saw now that the choice was simple: the infernal love of the daughters of men, or the celestial adoration of god. he had found it possible to choose the latter; in the nick of time. he drew out of the right-hand pocket of his overcoat the book that had been there ever since his departure from rosa's house a millennium ago: the book of the city he had come to save, proper london, capital of vilayet, laid out for his benefit in exhaustive detail, the whole bang shoot. he would re

SATANGEL

ith a dark angel usually identified as uri-el, and the two merge to become one entity. in the midrash aggada exodus uri-el manifests in the form of a fiery serpent and attacks moses for failing to uphold tradition in the circumcision of his son. uri-el was officially de-sainted in 745 a.d. when a church council, pope zachary, condemned both uri-el and ragu-el as demons in a kind of inquisition of the celestial beings. he was later reinstated. sari-el also known as suri-el, suriy-el, zerachi-el and sarqu-el, his name translates as god s command. according to enoch, sariel is responsible for the fate of those angels who transgress the laws. with the self contradiction typical of all theologians he also lists him as one of the fallen angels, whilst in the wars of the sons of light against the

orm, whilst those who drifted the furthest became demonic. he further speculates that men can thus become as angels or devils through their own doing, as angels may become human or demonic and visa versa; when intended for the more imperfect spirits, it becomes solidified, thickens, and forms the bodies of this visible world. if it is serving higher intelligences, it shines with the brightness of the celestial bodies, and serves as a garb for the angels of god. the concept of the evil one is essential in any religion that preaches redemption, for there must be something to be overcome. it is an old truth that the devil is the church s greatest ally, keeping it in business. during the next two millennia the dark one inevitably gathered followers of his own, as well as many new names and tit

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ign by a particular ruling family; in this case, the ruling dynasty was that of the han family) the next major development in religious daoism came with the revelations, or teachings that came directly from the gods, given to the holy man zhang daoling (also spelled chang tao-ling) in 142 ce. he became the first of the great celestial masters, and his religious movement became known as the way of the celestial masters, tianshi dao. this religious movement also became known as the way of the five pecks of rice, so named because of a donation or household tax of that amount of rice given annually to the priests of the religion. when zhang died, control of the religion passed to his family, who further developed it. becomes official religion the celestial masters continued to grow in power an

. when zhang died, control of the religion passed to his family, who further developed it. becomes official religion the celestial masters continued to grow in power and number. in 215 ce, under the administration of zhang s grandson, daoism found official recognition as a religion. by the end of the third century some of the most powerful families of north china had taken up daoism. by this time the celestial masters had gained political power and were functioning as messengers between the ruler and the people. in some cases they also functioned between the world religions: almanac 179 daoism ruler and heaven, or tian, where the gods lived and where faithful believers in religious daoism would go after death. over the next several hundred years religious daoism continued to grow. traditio

hemy, an ancient science that aimed to transform substances of little value into those of greater value, such as lead into gold. religious daoism also formed a concept of life after death (that believers ascend to heaven and become even closer to the dao. the movement also developed an organized monastic system, where monks lived secluded from the world. in the fifth century reforms in the way of the celestial masters led to its acceptance by even more of the higher classes of chinese society. the reforms brought the religion more into line with the level of organization that buddhists, with their emphasis on order in daily life, practiced. this about daoism belief. daoists believe in the rhythmic balance and natural, flowing patterns of the universe, called the dao, and that by living in

re acceptable. the tang dynasty (618 907) marked a high point for religious daoism. the founder of the dynasty, li yuan, claimed to be a descendant of laozi. daoist texts, along with those of confucianism, were used for civil service examinations under the tang. monasteries multiplied, and the dao de jing was translated and reached india, japan, and tibet. in the early twelfth century the name of the celestial masters was changed to the way of the orthodox unity. declines in practice after the thirteenth century daoism went into decline. a popular rebellion in 1849 led to the destruction of daoist and buddhist temples throughout the country, including the temple complex at dragon tiger mountain, where the celestial masters had their center of power. the new life movement, begun in the earl

er earthly death. they thought that by praying to such spirits, they could receive assistance in their daily lives. chinese folk religions had also searched for ways to find longevity, or longer life and immortality, or eternal life. these searches took many forms, ranging from prayer and meditation (quiet reflection on spiritual matters) to taking drugs that were supposed to prolong their lives. the celestial masters religious daoism further divided into other sects. the first major sect in religious daoism was the celestial masters (also called heavenly masters, founded in west china in the second century by zhang daoling. the celestial masters advocated the confession of wrongdoings or sins as a way to heal illnesses and reach immortality. various healing spells were also central to the

gious daoism further divided into other sects. the first major sect in religious daoism was the celestial masters (also called heavenly masters, founded in west china in the second century by zhang daoling. the celestial masters advocated the confession of wrongdoings or sins as a way to heal illnesses and reach immortality. various healing spells were also central to the early form of this sect. the celestial masters sect remains the most important form of religious daoism to this day. followers honor the founder, zhang daoling, as an immortal, a spiritual being who has attained greater awareness and understanding of the dao. an immortal is not born and does not die. he of she can travel around at will and cannot be easily harmed. some immortals take up the role of laozi the central figur

83 daoism guide to men or women and aid them until they become enlightened and reach the dao. the major ceremonies of this early daoist sect dealt with curing believers of illnesses by ceremonial means. illnesses were thought to be a punishment for bad deeds. believers prayed and made appeals to various heavenly agents to cure them and forgive their sins. the teachings of laozi, as interpreted by the celestial masters, were central to religious daoism. these teachings focused on right action and good works to ensure immunity from disease. in this respect they came close to the confucian ideal of accepted social roles and social involvement than to the withdrawal from society and rejection of roles found in philosophical daoism. laozi himself began increasingly to take on divine qualities f

world but participated in an orderly society. the fourth century saw the creation of two other powerful religious sects, which together are called the mao shan, or mount mao. these sects incorporated magical practices into religious daoism, including alchemy and communication with the gods. the mao shan became very popular, lasting hundreds of years and attracting, for a time, more followers than the celestial masters. toward the end of the song dynasty (960 1279) numerous smaller sects formed, especially in the north. these groups included supreme unity, perfect and great way, and complete perfection, or quanzhen (also spelled chuan chen. supreme unity was a movement that emphasized magic in order to fight disease. it also promoted rules of good conduct. the perfect and great way was best

live in harmony with nature. by focusing on the dao, people can awaken themselves to this eternal rhythm and reach enlightenment, or spiritual understanding. the concept of de throughout daoist texts, moving water is used to represent the flow of dao in people s lives. the flow of water plays a key part zhang daoling zhang daoling lived in the first and second centuries ce. he was the founder of the celestial masters. a student of daoism, zhang claimed to have received a revelation in 142 ce from laozi that told him that the end of the world was coming soon and that he should gather the faithful together. in this same communication, he was given the title celestial master, or heavenly master (tianshi. his movement came to be called tianshi dao, or the way of the celestial master. he drew

u, who established a daoist religious state in what is now sichuan province. the sect has survived for almost two thousand years. the current celestial master is considered to be a direct descendent of zhang daoling. dragon tiger mountain, home to sixty-three unbroken generations of celestial masters until the rise of the communist state, was destroyed during the cultural revolution (1966 76. now the celestial master is headquartered in taiwan. 186 world religions: almanac daoism in the concept of de, translated as virtue, virtuousness, and power. de is the second element in the dao de jing, the dao within people. numerous chapters of that book are devoted solely to an explanation of how de works in people s lives. thus, de deals with informed action (conscious and aware choices) and virtu

SEPHER YETZIRAH WESTCOTT

of man. note--mediaeval authorities and modern editors give very different allocations to the twelve simple letters. chapter vi section 1. three fathers and their generations, seven conquerors and their armies, and twelve bounds of the universe. see now, of these words, the faithful witnesses are the universe, the year and man. the dodecad, the heptad, and the triad with their provinces; above is the celestial dragon, t l i (49) and below is the world, and lastly the heart of man. the three are water, air and fire; fire above, water below, and air conciliating between them; and the sign of these things is that the fire sustains (volatilises) the waters; mem is mute, shin is sibilant, and aleph is the mediator and as it were a friend placed between them. 2. the celestial dragon, t l i, is p

SIFRA DETZNIYUTHA

3 proverbs 7:4. 94 psalms 118:5. 95 psalms 118:10 96 torah b reshith 1:11. 97 torah b reshith 1:28. 98 torah shmoth 34:6. 99 torah shmoth 34:7. 100 torah b reshith 1:20. 101 living being, hyx (chaiyah) is interposes the two words yx (life) and hy (yh. 102 torah b reshith 1:26. 103 torah b reshith 4:1, meaning ]yq qain= nest aynq. 104 torah b reshith 1:28. 105 this is a reference to adam of above, the celestial man, the universal form of the ancient of days. see the book of ezekiel and the books of enoch for corroborative material on the throne. 106 book of ezekiel 1:26. 107 atiqa (aqyui, ancient one, hidden one (vast face. 108 torah b reshith 1:24. 109 psalms 36:7. 110 torah vayiqrah 1:2. 111 a synonym in aramaic for the neshamah is nishmatha kadisha, holy soul. 112 body of living being, a

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

nces celestes se font voir, et see communiquent plus volontiers, dans le silence et dans la tranquillite de la solitude. on aura donc une petite chambre ou un cabinet secret, etc "les clavicules de rabbi salomon" chapter 3; traduites exactement du texte hebreu par m. pierre morissoneau, professeur des langues orientales, et sectateur de la philosophie des sages cabalistes (manuscript translation (the celestial intelligences exhibit and explain themselves most freely in silence and the tranquillity of solitude. one will have then a little chamber, or a secret cabinet, etc) the palace retained by zanoni was in one of the less frequented quarters of the city. it still stands, now ruined and dismantled, a monument of the splendour of a chivalry long since vanished from naples, with the lordly

alised being will her soul have passed when thou, the solitary loiterer, comest from the vapours of the earth to the gates of light "son of the starbeam, thinkest thou that this thought is not with me forever; and seest thou not that i have invoked thee to hearken and minister to my design? readest thou not my desire and dream to raise the conditions of her being to my own? thou, adon-ai, bathing the celestial joy that makes thy life in the oceans of eternal splendour, thou, save by the sympathies of knowledge, canst conjecture not what i, the offspring of mortals, feel debarred yet from the objects of the tremendous and sublime ambition that first winged my desires above the clay when i see myself compelled to stand in this low world alone. i have sought amongst my tribe for comrades, and

SIR WALLIS BUDGE EGYPTIAN MAGIC

with figures of animals; she also made figures of men in the form of the dwellers in the countries round about egypt, and in syria, and in the west, and of the beasts which they rode. in the temples she collected all the secrets of nature and all the attracting or repelling powers which were contained in minerals, plants, and animals. she performed her sorceries at the moment in the revolution of the celestial bodies when they would be amenable to a higher power. and it came to pass that if an army set out from any part of arabia or syria to attack egypt, the queen made the figures of its soldiers and of the animals p. 23 which they were riding to disappear beneath the ground, and the same fate immediately overtook the living creatures which they represented, wherever they might be on thei

that ought to have been said over it, or through the lax p. 184 performance of some ceremony, decay and perish. the egyptian declared that he was immortal, and believed that he would enjoy eternal life in a spiritual body; yet he attempted by the performance of magical ceremonies and the recital of words of power to make his corruptible body to endure for ever. he believed that he would feed upon the celestial and imperishable food whereon the gods lived, but at the same time he spared no effort or expense to provide for his tomb being supplied at stated intervals throughout the year with perishable food in the shape of offerings of oxen, feathered fowl, cakes, bread, and the like. he mummified his dead and swathed them in linen bandages, and then by the performance of magical ceremonies a

SPENSER THE CULT OF THE ALL SEEING EYE 1960

interwoven with the worship of sun and serpent. the deity, kneph, was pictured as a serpent in a fiery circle''he was regarded as the first emanation of the supreme being, the good genius of the world, the demiurgus, the efficient reason of all things, and the architect of the universe. kneph is identified with the sun, hence the rays of glory around his head. both serpent and sun were emblems of the celestial father. as the solar deity, kneph became the cristos of the gnostics. was regarded as the spiritual sun of enlightenment, or wisdom."61 in the egyptian pantheon "osiris himself was said to have been the son of kneph. and he was essentially identical with kneph" the worship of isis, the moon-goddess, was equally entwined wilh ophiolatry. her emblem was the horned viper'"in the british

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

bed as a chariot with two horses, each many-winged, and a charioteer. one of the horses is docile and intelligent, the other headstrong and wild. when myth and mysteriosophy 69 the chariot meets with an obstacle on its path, the headstrong beast seizes the chance of impeding the reliable one and defying the charioteer. and when the chariot reaches the point of ascending in the wake of the gods up the celestial steep, the intractable horse throws it into confusion. whether the chariot can surmount these difficulties and attain to the realm of the supersensible depends on their relative strengths and so whether the good horse can gain the mastery. but the soul can never raise itself to the divine without some sort of a struggle. some souls rise higher in their pursuit of the eternal vision

ocalypse 1:17. 133. apocalypse 1:18. 134. apocalypse 4:1. 135. apocalypse 4:2, 4:6. 136. apocalypse 4:4. 137. apocalypse 4:6-8. 138. apocalypse 5:5. 139. philo, on the special laws i, 47. 140. apocalypse 5:9 10. 141. the language of universal, or catholic, powers is drawn from astrology. with earthly genii, or daimons who protected 226 christianity as mystical fact definite spots, were contrasted the celestial gods, who are catholic. this word, which was to have such a great destiny, was at first merely an astrological term: it denoted activities that are not limited to individuals, nor to particular events, but apply to the whole human race and to the entire earth; franz cumont, astrology and religion among the greeks and romans (dover. new york, 1960) p. 63. 142. apocalypse 6:6. the ride

press, hudson, ny, 1986, pp. 187ff. the discovery of the secret mark fragment (cf. note 118) has again strikingly confirmed his insight. steiner discussed the basic myth of gnosticism, concerning the divine sophia and the pre-earthly existence of spiritual worlds( aeons) in his lectures christ and the spiritual world (london, n.d. 167. these include mystical theology, on the divine names, and on the celestial hierarchies. dionysius the areopagite was the pupil of paul in athens (acts 17:34) by whom these works claim to be written. steiner described dionysius as a teacher of esoteric christianity in the tradition of paul (steiner, the gospel of st. john, new york, 1962, pp. 34 5. his teachings were presumably given written form much later by his pupils (the notes 229 present texts use late

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

! 6. in the heavenly palace of our heart shalt thou smell our spirit of perfume, as though a thousand and one different perfumes were ignited therein. 7. but hear thou our majestic music of the spheres! hear thou the ineffable sound of our mystic union! 8. halt: halt! now eat the fruit and drink the wine. we are come! our will is one: our will is done! 9. come with us, and we shall uplift thee to the celestial palace of the stars: thou shalt partake of the ineffable glory! we are the ecstasy of thine aspiration to accomplish the great work: we are the purity of thine invocation to the highest! 10. now by way of the serpent, or by way of the arrow, or by some other known or unknown way of initiation, wilt thou attain union with us. whatever thy operation or formulae of initiation, we shall

THE CANOPIC GODS SYMBOLISM

under the special guardianship of isis and nephthys. isis who conquers by the power of wisdom and the forces of nature, guards ameshett. and nephthys, who hides that which is secret, guards ahephi- whence also, until recent days, in the fullness of time, the sacred sources of ahephi, the nile, were kept secret from the whole world. tmo-oumathu is under the guardianship of neith, the dawn. this is the celestial space, who makes the morning to pass and awakens the light of a golden dawn in the heart of him whom the eternal gods shall chose, by the sacred science of breath. kabexnuv is guarded by sakhet, the sun at the western equinox, the opening of amenti, who wears the scorpion on her head- and these guardianships were often painted on the canopic jars. when, therefore, the candidate kneel

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 8 afterlife mysteries does not come to life unless it dies. and what you sow is not the body which is to be, but a bare kernel. god gives it a body as he has chosen, and to each kind of seed its own body. for not all flesh is alike. there are celestial bodies and there are terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. so it is with the resurrection from the dead. what is sown is perishable, what is raised is imperishable. it is sown in dishonor, it is raised in glory. it is sown in weakness, it is raised in power. it is sown in the physical body, it is raised in a spiritual body. if there is a physical body, there is also a spiritual body. altho

at require special memberships to establish a mystical union with the absolute. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 50 afterlife mysteries akashic records some metaphysicians believe that they have the ability to perceive and to read the akashic records, eternal accountings of individual human life patterns which have been somehow impressed on the celestial ether or astral light that fills all of space. these records are said to detail each lifetime and are perpetuated like vast computer-like memory banks in the collective unconscious. certain psychic sensitives claim to enter altered states of consciousness, such as trance or meditation, and thereby achieve the ability to read the past lives of individuals who seek such knowledge. when

many and diverse. orpheus had t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mystery religions and cults 267 thegods apollo and dionysus were two representations or revelations of the same divinity. descended into hell, the underworld, and braved its challenges and subdued the demons of the pit. the disciples of the orphic/dionysus schools were promised the celestial fire of zeus, the light retrieved by orpheus, that enabled their souls to triumph over death. these things would all be enacted in the mystery play that depicted orpheus descending into hades and observing persephone, the queen of the dead, being awakened by dionysus and being reborn in his arms, thus perpetuating the cycle of rebirth and death, past and future, blending into a timel

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

earchers of the considerable body of worldwide fairylore maintain that fairies are entities who belong solely to the realm of spirit. many of the ancient texts declare that the fairies are somehow of a middle nature betwixt man and angel. some biblically inspired authorities have sought to cast fairies as an earthly incarnation assumed by the rebellious angels who were driven out of heaven during the celestial uprising led by lucifer. these fallen angels, cast from their heavenly abode, took up new residences in the forests, mountains, and lakes of earth. as fallen angels, they now existed in a much-diminished capacity, but still possessed more than enough power to be deemed supernatural by the human inhabitants of the planet. in a variation of that account of the fairies origin, other sch

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

rguing that all human knowledge depends upon a study of mathematics, bacon insisted that the noblest expression of mathematics is astrology. at each person fs birth the heavenly energies determine powerful physical, mental, and emotional factors that strongly affect that individual fs destiny. the stars do not decide one fs fate, bacon conceded, for humans did have free will as a divine gift, but the celestial movements did most certainly dispose one toward one fs fate. therefore, he concluded, astrology should be utilized as a powerful tool in medicine, alchemy, and predicting the future of individuals and nations. friar bacon was well aware that the church did not share his enthusiasm for astrology, but he argued that the bible itself is the basic source of astrological knowledge and tha

felt themselves at the mercy of these powers; and, since these good and bad energies all seemed to originate in the skies above, it was most logical that they should come to regard the heavens as the seat of the great gods. from this conviction evolved a theory of complete accord between phenomena observed in the heavens and occurrences observed on earth. there is no doubt that the ancients held the celestial bodies in great regard, perhaps even in veneration. the book of job in the old testament affirms that gthe morning stars sang together h when the foundation of earth was laid. later, job was asked, gdo you know the ordinances of the heavens? can you establish their rule on earth? h (38:33. it is clear, also, that the ancients believed that the stars influenced the turn of events here

rse is composed of four basic elements: fire, water, air, and earth. following the conquest of babylonia by alexander the great (356.323 b.c.e, it was found that chaldean astrologers had divided the signs of the zodiac into four triangles of three each and called the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d prophecy and divination 119 ancients held the celestial bodies in great regard. groupings by the same names as were empedocles fs four elements. aries, sagittarius, and leo were termed fire signs; cancer, scorpio, and pisces, water; libra, aquarius, and gemini, air; and capricorn, taurus, and virgo comprised the signs of earth. in essence, astrology deals with the relationship between the positions of the sun, moon, and planets and the li

people. pisceans must always try to keep their own emotional life on an even keel in order not to disturb their health. while many people associate astrology only with the brief summaries of the zodiacal signs in their daily newspapers and probably don ft affix a great deal of serious attention to the advice provided by astrology columns, there are millions of men and women today who still regard the celestial bodies with the same veneration as did the ancients. zolar, once described as gthe dean of american astrologers, h wrote in the preface to his book it fs all in the stars (new york: zolar publishing, 1962: gastrology, in its purity, though forming a system of divination, is totally unconnected with either fortune telling or mediumship. it is a divine science of correspondences, in th

the individual is aware of only 12 of these, as might be illustrated by the houses of the zodiac, it is enough to cause him or her to wish for some sort of gnavigator h to help interpret any directional signs that may be present. the art (or science) of astrology, as practiced by a competent astrologist, may serve as one star to be used in making a fix on the chart of destiny. the astrologer and the celestial navigator have a number of things in common. both look to the heavens for their points of reference; both make use of charts and tables developed during centuries of observation and recording. both arrive at their conclusions through mathematical computation. the navigator charts a course, but does not establish a destination. the astrologer casts a horoscope, but does not determine

ew york: konecky& konecky, 1997. maltwood, katherine e. a guide to glastonbury fs temple of the stars. london: clarke, 1929. hollow earth edmund halley (1656.1742) is best known for having calculated the orbit of a comet that passes by earth every 76 years. the comet known as halley fs made its first appearance under that name in 1682. during the next decade, halley turned his attention away from the celestial in favor of the subterranean. he claimed that the earth was hollow and populated by humans and beasts. halley fs hollow earth idea was developed further during the eighteenth and nineteenth centuries, and sometimes backed by sound scientific reasoning. none of the claims of hollow earth proponents have been substantiated, however. those still holding to the belief in the twenty-first

THE KEY TO THE MYSTERIES

ul than mary? o mary, daughter of the east! caste as pure love, great as the desire of motherhood, come and teach the children of islam the mysteries of paradise, and the secrets of beauty! invite them to the festival of the new alliance! there, upon three thrones glittering with precious stones, three prophets will be seated. 54 the tuba tree will make, with its back-curving branches, a dais for the celestial table. the bride will be white as the moon, and scarlet as the smile of morning. all nations shall press forward to see her, and they will no longer fear to pass al sirah; for, on that razor-edged bridge, the saviour will stretch his cross, and come to stretch his hand to those who stumble, and to those who have fallen the bride will stretch her perfumed veil, and draw them to her. o

nce of the beautiful hypothesis, partly demonstrated and realized more from day to day by the discoveries of science: i refer to "universal analogy" deprived of this key of transcendental dogma, he could see no more of the gods than the sun, the seven planets, and the twelve signs of the zodiac; but he did not see in the sun the image of the logos of plato, in the seven planets the seven notes of the celestial gamut, and in the zodiac the quadrature of the ternary circle of all initiations. 187 the emperor julian, that "adept of the spirit" who was never understood, that initiate whose paganism was less idolatrous than the faith of certain christians, the emperor julian, we say, understood better than dupuis and volney the symbolic worship of the sun. in his hymn to the king, helios, he re

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ion. the sabbat exists in the mind and is performed in the spirit. the luciferian has instinctual knowledge that he or she has opened a current, by their own predilection, which intrinsically blends the realm of fantasy with in-flesh reality. when one drops to one knee in the forest or hidden place, summons the power of the earth and that which lies in their circle of being, the mind is guided to the celestial and empyrean (meaning the highest heavens) sabbat from those words chanted in waking can the tranceways be met and the will made flesh. the luciferian path is indeed based in the shadow. the luciferian is one who begins in darkness, masters the infernal aspects of his/her being and then seeks to illuminate further the light of imagination; the 3 flame of consciousness and isolate bei

THE MARTINIST OPERATIVE GENERAL RITUAL

y name, thou who hast made heaven and earth, grant, o lord, my prayer, and may my cry ascend to thee. peace be with thee, and with thy spirit. alb and cordelier, sacred vestments which i ordain for the cult of my celestial reconciliation, i exorcise you in the name of him who commissioned you for the protection of man in the presence of the evil spirits and for his purification in the presence of the celestial powers. become thus henceforward, immaculate and blessed vestments, pure) and radiant, protected from any power and any prestige of the demoniacal spirit and his ministers, become protected from any attempts of theirs and any malefice of theirs whatever they may be. do not retain in yourselves any diabolic force but become pure) holy) blessed) and sanctified) vestments. deign thus, 0

angels and spirits of light, as well as all souls of our brothers finally reconciled, crowd around this altar and its sanctified circumferences- as if by an invisible call- as soon as the sweet scent of this aromatic mixture expands. let us pray. deign, o holy lord, god almighty, before whom stand full of respect numberless armies of angels, to bless) and to sanctify) this aromatic creature. may the celestial spirits called by word of thy servant come and assemble thanks to its penetrating perfume. may the spirits of darkness and error that prowl around to destroy us, flee at the same time, forever, and may their malefice and prestiges never subsist. by ieshouah, our lord, amen. prayer to be said while vesting the alb and cordelier before the operation: o lord, whiten me and purify my hea

ves, and for all masters of the past: grant, 0 eternal god, thou who grantest the pardon and desirest salvation of men, we beseech thee- grant that brothers and sisters of the order, their parents and relatives, as well as masters of the past who have all left this age, may all share with thy saints and thy angels the eternal beatitude and the original unity finally regained through the return to the celestial origins. o lord of mercy, deign to grant all these souls an eternal rest for a time immemorial and may the light which never dies out radiate upon them. by ieshouah, our lord, amen. operator adds a larger quantity of incense into the censer, meditates a while and then 24 prays for the wandering souls: o almighty and eternal god, thou who deigned to save the sons of israel from attack

l accompaniment. substance a being that subsists by itself, a separate or distinct thing. 9 psalm 133 used to be recited aloud by the knights of the temple at each reception inot the order. it still appears in the rituals of arming of the different chivalrous orders, protestant, catholic or masonic. 28 zion; for there the lord commanded the blessing, even life for evermore. operator now dismisses the celestial spirits which he has invoked during his operation: celestial spirits who assisted us, we thank you. may there be always peace of god between you and us. deign to continue to assure me, as well as my brothers, of your holy and understanding protection. may we be always- you and myself- forever, inscribed in the book of life. by ieshouah, our lord, amen. operator replaces the lid of th

THE NECRONOMICON SIMON VERSION

before it. the mad arab was either keeping a sacred secret, or found human language inadequate to the task of describing what other initiates in similar systems have expressed in the vague abstractions of the truly illuminated, likening the experience to an lsd trip. the "incantations of the gates" follow, and are probably meant to accompany the preceding chapter, being prayers proper to each of the celestial gates. the "conjuration of the fire god" follows this, and resembles the others in its mixture of greek and sumerian phrases. it should be noted here that wherever a sumerian phrases. it should be noted here that wherever a sumerian phrase appears in the original ms. we have kept it as it is, untranslated, as we expect the mad arab would have wanted it. quite possibly, even he did no

alm is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the earth, which zones were known to the chaldeans, and to the ancient races that preceded them among the lost temples of ur. know that these zones are governed by the celestial spirits, and that passage may be had by the priest through those lands that border on the unzoned wastes beyond. know that, when walking thus through the sea of spheres, he should leave his watcher behind that it may guard his body and his property, lest he be slain unawares and must wander throughout eternity among the dark spaces between stars, or else be devoured by the wrathful i

THE SHADOWED ONES

. leviathan is the dragon guardian of the abyss, who dwells in the deep and unknown realms of the ocean and the darkest depths of the mind. leviathan is different from the watchers in that this fallen seraphim does not hold relation to man or angel, yet this daemon offers the knowledge of ageless essence and being. ezeqeel knows well the passion of the dream and how one may by cord or charm enter the celestial sabbat of the watchers, the circle dance of flame and light, wherein all who enter this circle offer torches in the brilliance of self-deification. this is the secret dance of lucifer and lilith, the strength of the self in motion. amazarak knows well the path of cain in the earth, of root cuttings and sorcery. one may seek amazarak when both man and woman have felt a deeper understa

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

nd reads the starry runes, and swoons! none but the dead can tune the lyre of love *tannhauser, vol. i, p. 234. such are two out of these six superb lyrical verses. tannhauser sleeps. gnone but the dead can know the worth of love! h none but the dead, dead to all else. to love is to die and be born again in another world, to slough the skin of the terrene and be robed in all the supernal glory of the celestial. love changes as death, it effaces the past, it brightens the future, beautifies as the hand of some mystic artist, all misery, all sorrow, all woe, overwhelming, illimitable. now we see the horrid form of his lower self, which he once strove to cast off, bending over him; the venus of his body rises lecherous over the pure isis of his soul, the carnal lusting over the spiritual, as

passionate love. so christ was enthroned amongst the gods, and his tender mother, the ever chaste virgin, set on the humbler throne over the destiny of men fs hearts; yet awake, the actual man loses the ideals of his dreaming hours, straining to his heart the form of her whom he loves best on earth, deserting his heavenly bride for his earthly spouse. such is the duality of love. the mundane and the celestial. which nations now are the most passionate, the man-worshippers or the woman-worshippers? the latter, and it is for this reason that i included tannhauser in the first part of this essay, rather than in the second, dealing with the philosophy of aleister crowley. it is this spiritual exaltation, curious as it may seem, which so often links the pure true love to the foul false love. l

t the close of a difficult yet intensely interesting journey. crowleyanity has led us through more marvels than dante ever bore witness to in the gparadiso h and the ginferno. h his may have been a divine comedy, but here before us has been unrolled the vast drama of a sublime tragedy: gall arguments are arguments in a circle, h and there is a home to which we all one day shall have to return, to the celestial home of crowning glory. some spur and spare not, others linger, and others dawdle in the by-ways and lanes of existence, yet the most tardy will one day catch up with the fastest and a time will come when the tortoise will be one with the hare. all is one, either a mass of impressions (locke, hume, or a mass of consciousness (berkeley and fichte, all is unity, controversy is verbal

THE WITCH CULT OF ZOS VEL THANATOS

to my early experiences with the sabbat. here we find the flesh of the witches in the astral plane, mature and well worn. the falling flesh is all ecstasy- that by casting the circle and going forth into the sabbat of spirit can we then begin to learn of ourselves and the very potential we hold. the four flying witches is a gateway of lust and deep set desire; this would belong to the instance of the celestial or luciferian sabbat; the spirit does not regress to therion form, rather remains and seeks the element air to guide inspiration. this is the aethyr of the liberated spirit, the luciferic guide to the emerald crown of the lion serpent. when thy seed spills, invigorate it in the name of the moon and the sun. when one goes forth to the sabbat, allow no restrictions to hinder you, liste

THE HOLY BIBLE KING JAMES VERSION

that shall be, but bare grain, it may chance of wheat, or of some other [grain] 15:38 but god giveth it a body as it hath pleased him, and to every seed his own body. 15:39 all flesh [is] not the same flesh: but [there is] one [kind of] flesh of men, another flesh of beasts, another of fishes [and] another of birds. 15:40 [there are] also celestial bodies, and bodies terrestrial: but the glory of the celestial [is] one, and the [glory] of the terrestrial [is] another. 15:41 [there is] one glory of the sun, and another glory of the moon, and another glory of the stars: for [one] star differeth from [another] star in glory. 15:42 so also [is] the resurrection of the dead. it is sown in corruption; it is raised in incorruption: 15:43 it is sown in dishonour; it is raised in glory: it is sown

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ed by virgil the mystic winnow of bacchus.4 the ammonian platonics and gnostic christians thought that this separation, or purification, might be effected in a degree even before death. it was for this purpose that they practised such rigid temperance, and gave themselves up to such intense study; for, by subduing and extenuating the terrestrial principle, they hoped to give liberty and vigour to the celestial, so that it might be enabled to ascend directly to the intellectual world, pure and unincumbered.5 1 odyss. l, ver. 152. 2 those who wish to see the difference between sensation and perception clearly and fully explained, may be satisfied by reading the essai analytique sur l ame, by mr. bonnet. 3 orph. hymn. 45. 4 mystica vannui iacchi. georg. i, ver. 166. 5 plot. ennead. vi, lib. i

166. 5 plot. ennead. vi, lib. iv, ch. 16. mosheim, not. y in cudw. syst. intell. ch. v. sect. 20. 100 on the worship the clergy afterwards introduced purgatory, instead of abstract meditation and study; which was the ancient mode of separation by fire, removed into an unknown country, where it was saleable to all such of the inhabitants of this world as had sufficient wealth and credulity. it was the celestial or therial principle of the human mind, which the ancient artists represented under the symbol of the butterfly, which may be considered as one of the most elegant allegories of their elegant religion. this insect, when hatched from the egg, appears in the shape of a grub, crawling upon the earth, and feeding upon the leaves of plants. in this state, it was aptly made the emblem of m

nt artists represented under the symbol of the butterfly, which may be considered as one of the most elegant allegories of their elegant religion. this insect, when hatched from the egg, appears in the shape of a grub, crawling upon the earth, and feeding upon the leaves of plants. in this state, it was aptly made the emblem of man, in his earthly form, in which the therial vigour and activity of the celestial soul, the divin particula mentis, was supposed to be clogged and incumbered with the material body. when the grub was changed to a chrysalis, its stillness, torpor, and insensibility seemed to present a natural image of death, or the intermediate state between the cessation of the vital functions of the body and the final releasement of the soul by the fire, in which the body was con

when the grub was changed to a chrysalis, its stillness, torpor, and insensibility seemed to present a natural image of death, or the intermediate state between the cessation of the vital functions of the body and the final releasement of the soul by the fire, in which the body was consumed. the butterfly breaking from the torpid chrysalis, and mounting in the air, was no less natural an image of the celestial soul bursting from the restraints of matter, and mixing again with its native ther. the greek artists, always studious of elegance, changed this, as well as other animal symbols, into a human form, retaining the wings as the characteristic members, by which the meaning might be known. the human body, which they added to them, is that of a beautiful girl, sometimes in the age of infan

TYSON DONALD NEW MILLENNIUM MAGIC

s from the mind of the magus, and this power is everywhere and always the same. this statement will not be acceptable to many people, but let the fools be foolish and the wise be wise. the truth was always understood by adepts of the highest attainment. it is written in the ancient magical manuscript of abramelin the mage: whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters, pay no attention thereto, because herein is a very great sin hidden, and a deceit of the demon; it being one of his many meth- ods of endeavouring to confound the true wisdom of the lord with evil matters. because this true wisdom of the lord can operate and perform its effects every day, and at any moment and second. the gates of his grace are daily op

letters by sets of parallel notches along the cor- ners of wooden staves or stone blocks. it was invented by the celts and used for writ- ing purposes. there is no certain evidence that ogham scripts were ever employed for magic, although this seems probable. examples of ogham have survived on the edges of stone monuments and in medieval manuscripts. it was probably invented by a nop qr s tvx y z the celestial writina $as%un i 4% xx lamed caph )od teth cheth zain vau he daleth cimel beth aleph tau shin resh kuff zade pe ain samech nun mem malachim caph jod teth cheth zain vau he daleth gimel beth aleph vu x resh kuff zade pe n%"x%gauw'%h ain samech samech shin tau nun mem lamed passina the river lamed caph jod teth cheth zain vau he daleth gimel beth aleph au h'in gsh kuff zade pe ain same

TYSON DONALD SOUL FLIGHT

sive levels of spiritual reality. the altaic shaman climbs a tree or a post notched with seven or nine tapty, representing the seven or nine celestial levels. the "obstacles (pudak) that he must overcome are really, as anokhin remarked, the heavens that he must enter. when the yakut make blood sacrifices, their shamans set up a tree with nine notches outdoors and climb it to carry the offering to the celestial god ai toyon. the initiation of shamans among the sibo (related to the tungus) includes, as we have seen, the presence chapter one: shamanic soul flight 7 of a tree with steps; another, smaller tree notched with nine tapty is kept in his yurt by the shaman. it is one more indication of his ability to journey ecstatically through the celestial regiom3 the tree represents the living ax

gether in the same physical place, but as dr. robert william felkin (1858-1922, one of the original members of the group later testified "meetings were not necessary for the work of the felkin meant that physical meetings were unnecessary because the twelve met on the astral planes. the name of the group derived from the symbol of the "star maps and tree of life projected on a sphere."134m aps of the celestial northern and southern hemispheres showing the spherical projection of the ten sephiroth of the tree of life are reproduced in israel regardie's the golden dawn,'35 and it was these or maps very like them that were used by farr and her group. the twelve members stationed themselves at intervals around a circle. at the center was a being known as "the egyptian astral" who was the maste

ce farr. it is the microcosm of the sphere's group's macrocosm: thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of a man is called 'the magical mirror of the universe' for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to man. this sphere surroundeth the physical body of a man as the celestial heavens do the body of a star or a planet, having their forces mirrored in its atmosphere. therefore its allotment or organization is the copy of that greater world or macrocosm. in this 'magical mirror of the universe' therefore, are the ten sephiroth projected in the form of the tree of life as in a solid sphere.138 137. regardie, 108-9. 138. ibid, 100. chapter seven: the golden da

l world, on the ground. the undines ascend somewhat higher, and have their natural home in a band of spiritual water that encircles the earth. sylphs, composed of elemental air, dwell in a band of spiritual air that is a bit higher than the watery band of the undines. salamanders, of elemental fire, have a zone of habitation just above the zone of the sylphs. all three elemental bands are beneath the celestial sphere of the moon. they are termed earthbound spirits because, even though they inhabit zones above the earth, they are bound to it and cannot ascend above the moon. the three elemental bands about the earth should be understood in a symbolic sense, as a way of dividing and ordering the elemental realms. each is a pure elemental zone, in contrast to the zone of the earth itself wher

TYSON DONALD THE POWER OF THE WORD

d upon the description of the four tablets of the quarters as watchtowers and interpreted them in this manner on a cosmic level "in these vast spaces at the ends of the universe are these tablets placed as watch-towers, and therein is their dominion limited on either side by the sephirothic pillars, and having the great central cross of each tablet coinciding with one of the 4 tiphareth points in the celestial heavens (golden dawn, p. 656. the four angelic tables literally become the guardian gates at the ends of the manifest universe, the ultimate bastion against the violent entry of the "death-dragon" telocvovim (him-that-is-fallen, who is mighty coronzon, or lucifer. the notion that the firmament of heaven is sustained above the floor of the world by four supports is very old. the ancie

VOX SABBATUM

inates and stimulates further the imagination, the higher faculties of man and woman. such a sabbat differs from the infernal sabbat in that it is more aethyr or astral based, air and dreamlike space. the luciferian sabbat is the gathering of spirits and the psyche set free; liberation and being within the very circle of leviathan, the crooked serpent of ageless existence. lucifer is the model of the celestial or sometimes called empyrean rite as it is a focusing on self-transformation through willed direction; the black magician driven by self-determined goals to become something and transform into a godlike state. this requires isolation, introspection and an honesty which is both complimenting and insulting. as the infernal sabbat is the mastery of the earth, the luciferian sabbat is th

tions of the fallen angel by gustave dore, fidus or franz von stuck. you will use the algol sigil above a mirror; your altar may have the tools of your work. you may have conductive music which reflects an ambient atmosphere, without heavy drumming or noise, to aid ultimately the five senses in the permission to attend the sabbat. anoint yourself in abramelin oil and have similar incense burning. the celestial summoning of yaltabaoth vox sabbatum the witches sabbat 25 this rite is the invocation of the luciferian and adversarial fire-djinn, yaltabaoth who was the wisest among the angels. as called also azal ucel, sigillized as azothoz, yaltabaoth is the deific force with a mask of a beast and an angel. let this invocation be most holy and the solar logos shall manifest through the baphomet

s rite is the invocation of the luciferian and adversarial fire-djinn, yaltabaoth who was the wisest among the angels. as called also azal ucel, sigillized as azothoz, yaltabaoth is the deific force with a mask of a beast and an angel. let this invocation be most holy and the solar logos shall manifest through the baphometic wisdom of darkness. this calling should be conducted in the high rite of the celestial or luciferian sabbat, called often empyrean or of the highest aethyr or heavens. this is the self-focused rite of the magician becoming as the adversary, the dragon-angel awakening of the isolate intellect. you are essentially becoming as the prince of darkness through the highest rites of theurgy and magick. invoke with your entire essence, with every fiber of your being. the chthon

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

or formulae, which are inexplicable. the general meaning of the picture of the cow is quite clear. the cow represents the sky in which the boats of ra, sail, and her four legs are the four cardinal points which cannot be changed. the region above her back is the heaven in which ra reigns over the beings who pass thereto from this earth when they die, and here was situated the home of the gods and the celestial spirits who govern this world. when ra had made a heaven for himself, and had arranged for a continuance of life on the earth, and the welfare of human beings, he remembered that at one time when reigning on earth he had been bitten by a serpent, and had nearly lost his life through the bite. fearing that the same calamity might befall his successor, he determined to take steps to de

f the cult of that god took place, and when he was placed by egyptian theologians at the head of all the gods. though unseen in the temples, his presence filled all egypt, and his body formed the very substance of the country. he was the god of all gods and the governor of the two companies of the gods, he formed the soul and body of ra, he was the beneficent spirit of all spirits, he was himself the celestial food on which the doubles in the other world lived. he was the greatest of the gods in on (heliopolis, memphis, herakleopolis, hermopolis, abydos, and the region of the first cataract, and so. he embodied in his own person the might of ra-tem, apis and ptah, the horus-gods, thoth and khnemu, and his rule over busiris and abydos continued to be supreme, as it had been for many, many h

pairing or rebuilding of the shrines of the gods, or in doing what they ought to do for him, their lord and creator. these words were, of course, meant as a rebuke for the king, who evidently, though it is not so stated in the text, was intended by khnemu to undertake the rebuilding of his shrine without delay. the god then went on to proclaim his majesty and power, and declared himself to be nu, the celestial ocean, and the nile-god "who came into being at the beginning, and riseth at his will to give health to him that laboureth for khnemu" he described himself as the father of the gods, the governor of the earth and of men, and then he promised the king to make the nile rise yearly, regularly, and unceasingly, to give abundant harvests, to give all people their heart's desire, to make m

isis ran out like one who had a knife [stuck] in her body, and she opened her arms wide [saying "behold me, behold me, my son horus, have no fear, have no fear, o son my glory! no evil thing of any kind whatsoever shall happen unto thee [for] there is in thee the essence (or, fluid) which made the things which exist. thou art the son from the country of mesqet,[fn#216 [thou hast] come forth from the celestial waters nu, and thou shalt not die by the heat of the poison. thou wast the great bennu,[fn#217] who art born (or, produced) or; the top of the balsam-trees[fn#218] which are in the house of the aged one in anu (heliopolis. thou art the brother of the abtu fish,[fn#219] who orderest what is to be, and art the nursling of the cat[fn#220] who dwelleth in the house of neith. the goddess

of heart [and shall give him] a beautiful burial after [attaining to] an old age, because of what he hath done for the temple of osiris-mnevis [fn#222] i.e, always [fn#223] the land of the sunrise, the east [fn#224] the land of the sunset, the west [fn#225] perhaps an animal of the lynx class. 89. horus was bitten (i.e, stung) in sekhet-an, to the north of hetephemt, whilst his mother isis was in the celestial houses making a libation for her brother osiris. and horus sent forth his cry into the horizon, and it was heard by those who were in. thereupon the keepers of the doors who were in the [temple of] the holy acacia tree started up at the voice of horus. and one sent forth a cry of lamentation, and heaven gave the order that horus was to be healed. and [the gods] took counsel [together

ther is in the tuat,[fn#233] my mother is in aqert,[fn#234] and my elder brother is in the sarcophagus. think of the enemy and of how prolonged was the wrath of his heart against me [when] i, the great lady, was in his house [fn#231] i.e, to be my advocate [fn#232] literally "his thing [fn#233] tuat is a very ancient name of the other world, which was situated either parallel with egypt or across the celestial ocean which surrounded the world [fn#234] the "perfect place" i.e, the other world "i cried then [saying 'who among the people will indeed let their hearts come round to me' i cried then to those who dwelt in the papyrus swamps (or, ateh, and they inclined to me straightway. and the people came forth to me from their houses, and they thronged about me at [the sound of] my voice, and

WESTERN MANDALAS OF TRANSFORMATION SR AL

r which it was designed and other magical notes to remind you of what it was employed for in the past. it should, however, be put out of your mind once used and no longer needed. correspondences and timing before attempting to create a talisman, one should have studied the correspondence tables and made sketches of the symbols and names one wishes to use. you may also make yourself sympathetic to the celestial influences you wish to contact through working with all of the senses. agrippa said in the first of his three books of occult philosophy: one operative virtue that is diffused through all kinds of things: by which virtue, indeed, as manifest things are produced out of occult causes, so a magician doth make use of things manifest to draw forth things that are occult, viz, through the

ames written in heaven; why, it was said, should they be written there, if they be useless? through the knowledge of such divine names, it is affirmed, moses overcame the sorcerers of egypt, elias brought fire from heaven, daniel closed the mouths of lions. by what secret to have power over this line of communication with superior worlds it is for practical cabalism to discover (1971, p. 242 .23. the celestial intelligences are, in practical qabalistic magic, thought to be emanations of the deity, and correspond to principles in the human microcosm. this is really an early and exceedingly perceptive psychology. agrippa explains that: the more i dwell upon their qualities, the more i long for the divine, the more shall i be blessed by the reception of their rays. the more intensely i yearn

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

n n wes tcott first number, as neither the dyad nor monad are so increased. it is a middle and analogy, because all comparisons consist of three terms, at least; and analogies were called by the ancients middles. it was considered the mistress of geometry because the triangle is the principal of figures. with regard to the heavenly bodies, the number three is important; there are 3 quaternions of the celestial signs, the fixed, the movable and the common. in every zodiacal sign also there are 3 faces and 3 decans, and 3 lords of their triplicity; and among the planets, there are 3 fortunes and 3 infortunes; according to the chaldeans also, there are 3 ethereal words prior to the sphere of our fixed stars. 42. on account of the perfection of the triad, oracles were delivered from a tripod

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

planets, too, colour and sound were also attributed; the planetary colours are connected with the ethers, and each of the planetary forces was said to have special dominion over, or affinity with, one or other of the zodiacal constellations. communion with the hierarchies of these constellations formed part of the chald an theurgy, and in a curious fragment it is said "if thou often invokest it (the celestial constellation called the lion "then when no longer is visible unto thee the vault of the heavens, when the stars have lost their light the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame, then all things will appear to thee in the form of a lion" the chald ans, like the egyptians, appear to have had a highly developed appreciation of colou

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

khavim] so that [we may] know from their signs the supernal providence according to their manner in the land of israel.150 cordovero presents divine providence in the natural world, the overflow from the sefirotic pleroma, in strictly temporal terms. natural time, the change of times (shinnuy ha-zemannim) or the seasons of the year (tequfot ha-shanah, which come to pass according to the motion of the celestial lights, is related to the ritual behavior and time cycles (gilggulei zeman) of the jewish people, which follow the rotations of the emanations (galggallei ha-sefirot. for cordovero, echoing a sentiment broadly attested in previous kabbalistic treatises, time in its essential nature, that is, sacred as opposed to mundane time, is a unique property of jews, for their souls alone are ro

emporality. 4. judah loew of prague, tif eret yisra el, ch. 26, p. 390. see idem, derashot maharal mi-pra ag, p. 79: just as [the torah] was given in the desert, which is the place that is most appropriate and prepared for it. so [the torah] was given in the moment and time worthy and ready for it. time and place belong and are related to one another, for place is in the earth and time depends on the celestial order and the spheres. on the identification of time with body, which is interchangeable with space, see idem, gevurot ha-shem, vol. 1, ch. 46, pp. 213, 216; be er ha-golah, vol. 2, 6:4, p. 187. on the equation of time and space in maharal s writings, see sherwin, mystical theology, p. 142. see also idel, sabbath: on concepts of time, pp. 79 81. notes to pages 55 56 205 5. see refere

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ils of lucifer. you may wear the mask and sit in front of a mirror, or place in front of you while focusing on the body of light..the first process is control. find a comfortable place, sit and begin to slow your breathing and heart rate. when you have done this, close your eyes and focus on moving upwards. visualize which aethyr you to ascend to, your place of mental creation or enochian aeythr. the celestial or aeythric sabbat may be attended in this way..when focused upon the higher and lower octave of saturn also the 17 celestial or infernal sabbat envision the light of the higher octave, azal ucel, the sabbatick initiator. it is essential for the magician to visualize this fire, but then envision the flame within he or she will then be the bearer of this flame the fire of the higher o

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

bulate deosil to west of altar. replace pentacle and picl up the rose. draw the invoking pentagram of spirit (active and passive) while vibrating "exarp, bitom, nant.a, hcoma" return the rose to the altar. make the portal sign and vi brate "ol sonuf vaorsagi goho iada salta elexarpeh comananu tabitom zodakara eka zodakara od zodameranu do kikle qaa piape piamoel od voan. i invoke ye, ye angels of the celestial spheres, ye are the guardians of the gates of the universe. be ye also the guardians of the mystic sphere. keep removed from this sphere all that is destructive to it and keep all the balance and harmony. let this sphere be pure and holy so that the powers of the holy seal of truth may flow in peace and harmony within this humble sphere" take up the lotus wand, holding it by the whit

s in the 20th century. the same situation would then apply to other countries as well. some have already undergone many name changes since dee's time. the spirits seem to have tried to apply the scheme to things that dee and kelley would understand. in "the concourse of the forces" mathers says "and as aforesaid the central points of these 4 great crosses [of each elemental tablet p.z] do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then the linea spiritus sancti [on which the three holy names are borne on each tablet p.z1 coincides with the zodiacal belt wherein is the path of the sun who is the administrant of the spirit of life, and the lord of the fire of the world. the four linea s.s

ipts p.z] that when the 10 sephiroth in their grouping which is called the tree of life are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis, then the pillars of severity and of mercy are quadrupled, i.e. there are 5 pillars instead of 3 pillars (see figures 22& 23 `the same scheme is therefore applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in the book [the tarot manuscripts ra. but as before and there is said, the rule of these 53 54 four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. that is between the double pillars of severity and mercy. in these vast spaces at the ends of the universe

ial as well as in the heavens, is in the spaces between the 4 pillars. that is between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch-towers, and therein is their dominion limited on either side by the sephirothie pillars, and having the great central cross of each tablet coinciding with one of the 4 tiphareth points in the celestial heavens. therefore even in the small squares unto which each tablet is divided, each represents a vast area of dominion, having the correlation herefore in the universe, in the planets, in our earth, in the fixed stars, and even in man, in animals, vegetables and minerals "a knowledge of these tablets will then, if complete, afford an understanding of the laws which govern the whole

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ulated by those who consciously act as their representatives for the benefit of the candidate or, as in the equinox ceremony, for that of all the members present. it is therefore against this background of heightened consciousness that the cosmic drama of the equinox is enacted. the equinoxes are the two points where the ecliptic, i.e, that apparent path of the sun through the heavens, intersects the celestial equator at an angle of w 23 degrees 27 minutes (the celestial equator is the projection on the heavens of the earth's equator) since from an occult point of view, this celestial equator is a projection into cosmic space of the spiritual life centre of the earth, the importance of the equinoctial points becomes at once apparent. it is here that the spiritual life of the earth becomes

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